Category Archives: Psychology/Psychiatry

Education and the Mental Health Epidemic

Across the western world June is exam time; in Britain, written tests taken in halls of silence and tension have triggered a mini-epidemic of anxiety rooted conditions. Pupils have reported mental exhaustion, panic attacks, crying, nosebleeds, sleepless nights, hair loss and outbreaks of acne.

Over the past 25 years, depression and anxiety amongst teenagers in the UK has increased by 70%. This pattern is repeated across the developed world, and is the result of a cocktail of pressures, pressures that result in 10% of under 18-year-olds in America being dependent on mental health medication.

In parts of Asia things are just as bad or worse: the pressure to achieve high marks in exams in Hong Kong is driving some students to suicide: “71 students took their lives between 2013 and 2016,” reports The South China Morning Post. In Singapore, which produces children who excel in standardized tests, an 11-year-old jumped to his death from the 17th floor of an apartment building in 2016 because he was afraid to tell his parents his exam results. The inquest heard that the boy’s parents relentlessly pushed him to achieve at school: his mother would cane him for every mark he received under 70%. In 2015 a record 27 suicides were reported amongst children between 10 and 19, which was double the previous year’s total.

Suicide or attempted suicide is a raw scream revealing the internal agony a child is living with; pain that he/she feels suffocated by, and unable to openly acknowledge. In most cases children don’t kill themselves, they just become ill, some, chronically. The World Health Organization (WHO) states that neuropsychiatric conditions are the primary cause of disability in under 25-year-olds worldwide and says that globally between 10% and 20% “of children and adolescents experience mental disorders,” feeding what are often long-term conditions. Research shows that 75% of all mental health issues begin before a person reaches 18, with 50% taking root before age 15.

Engines of conformity

There are various interconnected reasons for this mental health epidemic; the burden to conform and the relentless pressure to succeed are primary causes and are present throughout institutionalized education. For many young people education has become a bi-word for competition and anxiety, school or university a place where uniformity is demanded and individuality denied: a hostile place in which pressure and stress dominate.

Despite the best efforts of teachers, many of whom are doing wonderful work, the goal of academic institutions in many countries has been reduced to passing exams and achieving good-to-high grades. This is anathema to what education ought to be. At the heart of education should be the aim of creating happy human beings free from fear. This requires establishing environments that allow an individual to discover innate talents, to explore him/herself and slowly, perhaps clumsily, give expression to that; a stimulating, nurturing space where mistakes can be made, failure allowed, independent thinking fostered and responsibility for society and the natural environment engendered.

Like all aspects of contemporary life, education has been tainted by the values of a particular approach to life, a materialistic methodology that fosters negative tendencies instead of feeding the good and liberating the spirit. Competition is encouraged instead of cooperation, placing people in opposition to one another, cultivating division instead of unity. Individual success is championed at the expense of group well-being and life is reduced to a battleground ruled by desire and the pursuit of pleasure.

The focus within this paradigm of misery is on material success and the accumulation of status and things. Hedonism is sold as the source of all happiness, feeding perpetual discontent. It is an extremely narrow approach to life that denies mystery and wonder, pours cynicism on the miraculous and attempts to crush self-investigation and silence opposition.

Whilst the majority of humanity suffer and struggle to live healthy fulfilling lives within this mode of living, there are those who, economically at least, profit handsomely. As a result, and failing to recognize that they too are trapped, they do everything to maintain it; they are the wealthy and powerful, the ‘ruling elite’. Money begets power and political influence under the pervading paradigm; such influence is used to shape (and draft) government policies that strengthen systems, which maintain the existing unhealthy order.

To uphold the status quo, freedom of thought and true individuality is curtailed, social conformity insisted upon. The major tools of conditioning are the media, which is commonly owned by corporations or controlled by governments, organized religion, and education. The policies of schools and colleges are set by central government, and, consistent with the pervasive ideology politicians ensure that conformity and competition are built into the working methodology.

Students are set in competition with one another, with established standards and with themselves, and are regularly forced to sit written examinations to evaluate how much they can remember or know, about any particular subject. Taking exams dictates the passage of a child’s education and establishes the benchmark against which young people are judged, and by extension often judge themselves. Using tests as a way of assessing a person’s ability and knowledge is archaic; sitting exams exerts colossal pressure, and although some may be able to cope and ‘do well’ the majority feel suffocated.

In Britain, the National Society for the Prevention of Cruelty to Children (NSPCC) relates that in 2016/17 Childline delivered “3,135 counseling sessions on exam stress – a rise of 11% over the past 2 years.” Children aged between 12 and 18 reported that exam stress was causing “depression and anxiety, panic attacks, low-self-esteem, self harming and suicidal thoughts.” This pattern is common in many developed and developing countries, where ideologically-driven corporate governments obsessed with trade, continue to pursue methods, that are, by design, detrimental to the well being of children.

Instead of policies rooted in competition, cooperation and sharing need to be encouraged in all aspects of education and standardized exams consigned to the past. The educational environment needs to be one in which children are encouraged to support each other, to share their own particular gifts with the group and build a sense of social responsibility. Many teachers naturally employ such inclusive methods, but working within divisive systems, which promote individual success, conformity and competition, their efforts are often frustrated.

An Alternative way

A more enlightened approach to education is found in Finland. Here, children don’t start school until they are seven, there is no streaming or selection in schools, so children of varying abilities work side by side, no homework is set, school holidays are long and there is only one standardized test, administered in the final year of high school. The result is happier children than in countries where testing, homework, selection and competition reign supreme. Not only are children happier (according to the World Happiness Report, Finland is the happiest country in the world), they achieve higher academic marks than students in many other countries; according to The Programme for International Student Assessment (PISA) organized annually by the OECD, Finland ranks fourth for reading and 5th for Math in the world; 93% of students graduate from High School, compared to 78% in Canada and 75% in America.

Teachers in Finland are well qualified – all have a Master’s Degree – and are highly valued. They are not dictated to by misguided politicians who come and go, but are trusted to do their job independently, and the country has a long-term approach to education policy, which “means plans remain in place for a significant amount of time, giving them a chance to work, ” says Russell Hobby, leader of the National Association of Head Teachers.

An education system is part of a society’s overall approach to living. As well as being a happy place to live and having a relaxed attitude to education, Finland has some of the lowest levels of wealth and income inequality in the world and the highest level of community trust. In contrast, Britain, USA, Singapore and Hong Kong have some of the highest levels of inequality. The Finland education system is inseparable from the culture, which it serves. Saku Tuominen, director of the HundrEd project says that Finland has “a ‘socially cohesive’, equitable and efficient society, and it gets a consistently reliable school system to match.”

Systems of education built around the ideals of the market that use competition, selection and examinations are contributing to a collective atmosphere of division, injustice and anxiety. Such methodologies need to be fundamentally changed, replaced by creative environments in which children and young adults can simply be, without pressure to achieve or become anything in particular. In such an atmosphere, true intelligence, which is beyond the limitations of knowledge, can flower.

Social Animals have Two Modes of Being

I want to describe what I think is a fundamental truth about the individual bio-psychology of social animals, including humans.

Setting for the model

The setting for my model is arguably the greatest current scientific revolution: The formal realization and empirical demonstration that virtually all of social behaviour and individual psychology is encased in the evolutionary, biological and metabolic reality of dominance hierarchy.

For example, see Sapolsky’s influential 2005 review of primate studies1, and my critical review of medicine2. The metabolism of the monoamine neurotransmitter serotonin and the associated evolutionary biology is now an established area of science3,4,5,6. In my opinion, the said area of science, although far from complete, constitutes a foundational building block of the new tectonic-plate theory of social science, whether social scientists are aware of it yet or not. And it has started to infuse the popular culture.7

This knowledge implies that the metabolic biochemistry of dominance locks us in. No socialism theory that presumes altruistic cooperation as its organizing principle can ever work. Non-hierarchical anarchism and its libertarian cousin are useful conceptual end-points that can never be sustainably achieved. The best we can do is to have a responsive and optimally (evolutionarily) beneficial dominance hierarchy that is actively prevented from exercising pathological excess.8

The model

In this setting, I propose that the animal has two modes of being, which are binary end-points on an attitudinal, self-image and behavioural psychological-state-scape.

I’m not saying that each individual is permanently in one or the other mode of being. Rather, I propose that the individual shifts and slides into one or the other mode depending on his immediate social circumstances and on his history (biological and metabolic memory) of being predominantly in one mode or the other.

The modes of being that I propose map onto the social dominance hierarchy, and are consistent with the roles of different individuals within the hierarchy.

Specifically, one mode is the mode (and strategy) adopted by the dominated individual. This mode is one where the individual seeks “fairness” and minimal aggressions in their environment. The individual seeks a “safe space” and has no actual design to displace dominants. The culture of individuals that coalesce into such a stratum of the hierarchy is one where “kindness” and “being a good person” are the highest social values that are encouraged and rewarded. Altruism and “goodiness” are elevated to a status meriting religious indulgences. Viciousness actuated by enforcers within the social stratum is turned towards violators of this code.

The other mode is the mode (and strategy) adopted by the individual who intends to be and to remain dominant. It is an outlook of waging and winning battles for dominance. This is the climber with a “killer’s instinct”, prepared to joust for relative advantage and eager to dominate.

These modes are distinct mental and physiological states of being. They occur inside the individual and cannot always be ascertained reliably from outside indicators. For example, climbers in a corporate or government office hierarchy may achieve success by “kissing ass” rather than by confronting superiors. Advancement in these institutions may arise from actuation of the goodiness mode rather than the competitive mode, or competition within an office level may be the selector used by superiors. Anything is possible in a given corporate enterprise, in terms of utilization of intrinsic human behaviours.

The two distinct modes are real regarding the individual’s experience and bodily biochemistry, in the circumstances, rather than ascertainable from superficial outside features such as house or car or ring size.

The psychological-state-scape is binary in the two modes because the metabolic physiologies of the two modes are incompatible. The holistic state of being cannot be both simultaneously. Different blood biochemistries and tissue and organ responses are in play. It’s one or the other: Vying for dominance or accepting subservience. Fight or flight. Challenge or hide. More than a billion years of evolution ain’t goin’ anywhere.

“Bosses” will find each other to fight. Subservient individuals, subservient in the circumstances, will lower their eyes, group to the edges of the room and exchange vital information about who is “a nice person”.

Application to politics

The establishment bosses that run the Left, more than the Right, exploit the population of individuals that are most easily corralled into the goodiness mode and seduced by goodiness promises.

The boss propaganda (mainstream media, institutional messaging) is clearly designed in this direction: human rights, minority rights, environmentalism, democracy, participation… whereas the state continues its vicious wars of dominance world-wide and its violent apartheid of aboriginal and low economic classes and of non-violent Criminal Code offenders.

It is a textbook illustration. Extreme social justice warriorism and safe-space obsessionism are, in my opinion, pathological and predictable outcomes of unchecked exploitation by those who ride the Left.

As a backlash against the overly successful establishment Left propaganda and institutional capture, individuals who are inhabited by the competition mode react in revolt by violating the goodiness rules of expression and behaviour, causing generalized and amplified outrage. They break the taboos, express racism, use the N-word, graffiti swastikas, speak their minds, and trigger and troll the masses.

The establishment bosses that run the Right have not been keen to use this relatively unmanageable population and have been only tentative in exploring how to use it. Trump changed that. There is no denying that Trump unsettled traditional Republican forces.

This does not mean that all Right-thinking voters are competition-mode individuals, not by any stretch. Most Right-thinking voters are conservatives who seek the “safe space” of traditional family and religious values. They are horrified at the prospect of an eroded institutional framework that could threaten this safe space and they seek the good-person representatives that would protect them.

The establishment bosses that exploit both the Left and the Right understand that goodiness is a winning electoral formula, since most individuals in a dominance hierarchy are goodiness-mode followers rather that competition-mode individuals who vie for higher echelons. This is the nature of a stable dominance hierarchy: Most people just want to be oppressed fairly, to know their place and to be safe.  In a so-called “democracy”, since show elections are required, the only question is the flavour of the goodiness.

A problem arises when the flavours of goodiness are so different that the other side is threatened when institutions are captured. Then many will feel they are in danger and the conditions are ripe for competition-mode redress.

In these circumstances, the Right voters shift to seeking and supporting competition-mode leaders that will fight back on their behalf, and more of the Right adopts a competition-style stance. It could have gone the other way, like it did for decades. The Right could have accepted defeat, accepted the humiliation of being “bad persons”, and sought refuge in their own spaces. The Right could have stayed in a social state with most of its individuals in the goodiness mode being pampered by goodiness-mode representatives promising elusive “justice”.

In Canada, I think Preston Manning was a goodiness organizer (reform by rational argument) whereas Harper organized a coup and dismantled as much Left capture of institutions as possible. The Left stuck with goodiness and turned it on, screaming about the Right’s demolition of “human rights”, “environmental protection” and “democracy”.  We got Trudeau. Now the Right is rightly pointing to some of the pathologies of going too far with Left goodiness, and its managers are exaggerating the institutional threats against family and against human nature itself, no less.

So goes the seesaw of political manipulation, perfectly in resonance with the intrinsic modes of being of the individual.  The individuals naturally self-organize and are corralled into protective communities, both within and between strata of the hierarchy.

Application to religion

Institutionally organized religion is a perfected system of goodiness rules, which stabilizes and strengthens a dominance hierarchy. Even environmentalism can be understood as such a state religion.9

Religious belief and practice, for most people, is deeply ingrained in the goodiness mode of being of the individual, as should be obvious from my above description. The rituals of recycling, healthy lifestyle practice, donations to The United Way and so on, while they have no positive effect on population health, systemic negative class bias or “the planet”, nurture and solidify a prolonged and robust adoption by the individual of the goodiness mode of being.

As long as a majority of citizens reside in the goodiness mode of being, the dominance hierarchy cannot be challenged and major displacements will not occur. Public peace will prevail.

Of course, religious seminal texts, nowadays including much of the so-called scientific literature, are more complex than state propaganda and can be used, as needed or desired, to incite individuals into the competitive mode of being, into the confrontational state, to be manipulated by political organizations.

This is actively seen today in Zionist Israel with Torah and holocaust scholarship, where the texts are used to incite and rationalize genocidal displacement, confinement and suppression of the native population. Interestingly, hard science (genetics) has established that white European Jews that have always run the modern state of Israel do not have a relevant ancestry that originated in Palestine.10 If science mattered.

Conclusion and verification

It is in our animal and human nature — inherited on our evolutionary path — to occupy either the goodiness or competitive modes of being, which represent biochemical and physiological states of either accepting or challenging the dominance of others.

The reality of my model of individual modes of being can be tested (experienced) by experimentation with LSD, which alters serotonin metabolism.11  A common description of mild LSD experiences is that the subject is able to escape their persona and become conscious of their identity programing and conscious of the identity or motivational programming of others.12 Dominance hierarchy is dissolved by blocking serotonin receptors on neurons.  No wonder that’s illegal.

  1. R.M. Sapolsky. “The Influence of Social Hierarchy on Primate Health”, Science, 29 April 2005, vol. 308, pages 648-652. DOI: 10.1126/science.1106477.
  2. Denis Rancourt.  “Cancer arises from stress-induced breakdown of tissue homeostasis”, Research Gate, December 2015, DOI: 10.13140/RG.2.1.1304.7129.
  3. Donald Edwards and Edward Kravitz. “Serotonin, social status and aggression”, 1997, Current Opinion in Neurobiology, vol. 7, pages 812-819.
  4. Molly J. Crockett et al. “Serotonin modulates behavioral reactions to unfairness”, Science, June 27, 2008; 320(5884): 1739. doi:10.1126/science.1155577.
  5. Molly J. Crockett et al.  “Serotonin selectively influences moral judgment and behavior through effects on harm aversion”, PNAS, October 5, 2010, vol. 107, no. 40, 17433-17438.
  6. Anna Ziomkiewicz. “Serotonin and Dominance”, January 2016, In: Encyclopedia of Evolutionary Psychological Science. DOI: 10.1007/978-3-319-16999-6_1440-1.
  7. Denis Rancourt.  “Jordan Peterson and the Threat of Working-class Intellectual and Attitudinal Liberation”, Dissident Voice, June 3, 2018.
  8. Denis Rancourt. “Cause of USA Meltdown and Collapse of Civil Rights”, Dissident Voice, September 7, 2017.
  9. Denis Rancourt. “The Climate Religion”, Dissident Voice, September 15, 2016.
  10. Marta D. Costa et al. “A substantial prehistoric European ancestry amongst Ashkenazi maternal lineages”, Nature Communications, vol. 4, Article number: 2543 (2013).
  11. GK Aghajanian and GJ Marek. “Serotonin and Hallucinogens”, Neuropsychopharmacology, vol. 21, pages 16S–23S (1999).
  12. Larry Hagman ‘All Politicians Should Use LSD‘”, interview of Larry Hagman, YouTube, November 24, 2012 upload by xBehindthetruthx.

Humanity’s “Dirty Little Secret”: Starving, Enslaving, Raping, Torturing and Killing our Children

In a recent article titled ‘Challenges for Resolving Complex Conflicts‘, I pointed out four conflict configurations that are paid little attention by conflict theorists.

In this article, I would like to discuss a fifth conflict configuration that is effectively ignored by conflict theorists (and virtually everyone else). This conflict is undoubtedly the most fundamental conflict in human society, because it generates all of the violence humans perpetrate and experience, and yet it is utterly invisible to almost everyone.

I have previously described this conflict as ‘the adult war on children’. It is indeed humanity’s ‘dirty little secret’.

Let me illustrate and explain the nature and extent of this secret war. And what we can do about it.

Every day, according to some estimates, human adults kill 50,000 of our children. The true figure is probably significantly higher. We kill children in wars. We kill them with drones. We kill them in our homes and on the street. We shoot them at school.

We also kill children in vast numbers by starving them to death, depriving them of clean drinking water, denying them medicines – or forcing them to live in a polluted environment, particularly in parts of Africa, Asia and Central/South America. Why? Because we use military violence to maintain an ‘economic’ system that allocates resources for military weapons, as well as corporate profits for the wealthy, instead of resources for living.

We also execute children in sacrificial killings after kidnapping them. We even breed children to sell as a ‘cash crop’ for sexual violation, child pornography (‘kiddie porn’) and the filming of ‘snuff’ movies (in which children are killed during the filming), torture and satanic sacrifice. And these are just some of the manifestations of the violence against children that have been happening for centuries or, in some cases, millennia. On these points, see the video evidence presented at the recent Judicial Commission of Inquiry into Human Trafficking and Child Sex Abuse organized by the International Tribunal for Natural Justice.

The opening statement by Chief Counsel Robert David Steele refers to an estimated eight million children trafficked annually – with 600,000-800,000 of these children (excluding both those bred within the USA without birth certificates and those imported without documentation) in the United States alone – and mentions such practices as ritual torture and ritual murder as well as training dogs to rape children and toddlers. He mentions the range of organizations involved from Oxfam and the Boy Scouts of America to ‘child-service’ agencies and police forces as well as various United Nations organizations, where pedophiles (those who prey on children) rise through the ranks to exercise enormous control. He also points out that many of the children bred or kidnapped into this system usually last about two years before dying (often after being raped several times each hour for some of that time) or being killed outright. He also mentions (with evidence provided in other video presentations) the forced removal of body organs from children of Falun Gong practitioners in China.

Steele, who is a former CIA operations officer, also points out that the 1,000 US military bases around the world are ‘not there for national defense; they are there to serve as lilypads for the smuggling of guns, gold, cash, drugs and small children’. The obvious and clear inference to be drawn from his statement is that the US military is heavily involved in child trafficking (as well as its well-known involvement in drug and weapons trafficking, for example), which means that vast numbers of US military personnel know about it too. And do nothing.

The compelling testimony at the Commission of Inquiry of survivor/perpetrator Ronald Bernard will give you a clear sense of the deep elite engagement (that is, the 8,000-8,500 ‘elite’ individuals running central banks, governments, secret service agencies, multinational corporations, terrorist organizations and churches) in the extraordinary violence inflicted on children, with children illegally trafficked internationally along with women, weapons, drugs, currencies, gold and wildlife.

In a particularly poignant series of moments during the interview, after he has revealed some of the staggering violence he suffered as a child at the hands of his father and the Church, Bernard specifically refers to the fact that the people engaged in these practices are terrified (and ‘serving the monster of greed’) and that, during his time as a financial entrepreneur, he was working with people who understood him as he understood them: individuals who were suffering enormously from the violence they had suffered as children themselves and who are now so full of hatred that they want to destroy life, human and otherwise. In short: they enjoy and celebrate killing people and destroying the Earth as a direct response to the violence they each suffered as a child.

There are more video testimonies by survivors, expert witnesses, research scholars in the field and others on the International Tribunal for Natural Justice website and if you want to read scholarly books documenting aspects of this staggering violence against children then see, for example, Childhunters: Requiem of a Child-killer and Epidemic: America’s Trade in Child Rape.

For further accounts of the systematic exploitation, rape, torture and murder of children over a lengthy period, which focuses on Canada’s indigenous peoples, Rev. Kevin Annett’s evocative report ‘Hidden from History: The Canadian Holocaust – The Untold Story of the Genocide of Aboriginal Peoples by Church and State in Canada’, and his books Unrelenting and Murder by Decree: The Crime of Genocide in Canada use eyewitness testimonies and archival documentation to provide ‘an uncensored record of the planned extermination of indigenous children in Canada’s murderous “Indian residential schools”’ from 1889 to 1996.

Apart from what happened in the Indian Residential Schools during this period, however, the books also offer extensive evidence documenting the ongoing perpetration of genocide, including child rape, torture and killing, against Canada’s indigenous peoples by its government, the Royal Canadian Mounted Police and the Catholic, Anglican and United Churches since the 19th century. Sadly, there is plenty more in Kevin’s various books and on the website of the International Tribunal into Crimes of Church and State which also explain the long-standing involvement of the Vatican in these genocidal crimes against children.

Of course, Canada is not alone in its unrelenting violence against indigenous children (and indigenous peoples generally). The United States and Australia, among many others, also have long records of savagery in destroying the lives of indigenous children, fundamentally by taking their land and destroying their culture, traditional livelihoods and spirituality. And when indigenous people do not simply abandon their traditional way of being and adopt the dominant model, they are blamed and persecuted even more savagely, as the record clearly demonstrates.

Moreover, institutional violence against children is not limited to the contexts and settings mentioned above. In the recently conducted Royal Commission into Institutional Responses to Child Sexual Abuse undertaken in Australia, childcare services, schools, health and allied services, youth detention, residential care and contemporary out-of-home services, religious activities, family and youth support services, supported accommodation, sporting, recreational and club activities, youth employment, and the military forces were all identified as providing contexts for perpetrating violence against children.

Over half of the survivors suffered sexual violation in an institution managed by a religious organization such as places of worship and for religious instruction, missions, religious schools, orphanages, residential homes, recreational clubs, youth groups, and welfare services. Another one-third of survivors suffered the violence in an institution under government management such as a school, an out-of-home care service, a youth detention centre or at a health service centre. The remaining 10% suffered violence in a private organization such as a child care centre, a medical practice or clinic, a music or dance school, an independent school, a yoga ashram or a sports club, a non-government or not-for-profit organization.

Needless to say, the failure to respond to any of this violence for the past century by any of the institutions ‘responsible’ for monitoring, oversight and criminal justice, such as the police, law enforcement and agencies responsible for public prosecution, clearly demonstrates that mechanisms theoretically designed to protect children (and adults) do not function when those same institutions are complicit in the violence and are, in any case, designed to defend elite interests (not ‘ordinary’ people and children). Hence, of course, this issue was not even investigated by the Commission because it was excluded from the terms of reference!

Separately from those children we kill or violate every day in the ways briefly described above, we traffic many others into sexual slavery – such as those trafficked (sometimes by their parents) into prostitution to service the sex tourism industry in countries such as Thailand, Cambodia, the Dominican Republic, the Philippines and India – we kidnap others to terrorize them into becoming child soldiers with 46 countries using them according to Child Soldiers International, we force others to work as slave laborers, in horrific conditions, in fields, factories and mines (and buy the cheap products of their exploited labor as our latest ‘bargain’) with Human Rights Watch reporting over 70,000,000 children, including many who aren’t even, technically-speaking, slaves, working in ‘hazardous conditions’ – and we condemn millions to live in poverty, homelessness and misery because national governments, despite rhetoric to the contrary, place either negligible or no value on children apart from, in some cases, as future wage slaves in the workforce.

We also condemn millions of children, such as those in Palestine, Tibet, Western Sahara and West Papua, to live under military occupation, where many are routinely imprisoned, shot or killed.

In addition, while fighting wars we cause many children to be born with grotesque genetic deformities because we use horrific weapons, like those with depleted uranium, on their parents.

In other cases, we cause children shockingly debilitating injuries, if they are not killed outright, by using conventional, biological and chemical weapons on them directly.

But war also destroys housing and other infrastructure forcing millions of children to become internally displaced or refugees in another country (often without a living parent), causing ongoing trauma. Worldwide, one child out of every 200 is a refugee, whether through war or poverty, environmental or climate disruption.

We also inflict violence on children in many other forms, ranging from ‘ordinary’ domestic violence to genital mutilation, with UNICEF calculating that 200 million girls and young women in 30 countries on three continents have been mutilated.

And we deny children a free choice (even those who supposedly live in a ‘democracy’) and imprison vast numbers of them in school in the delusional belief that this is good for them. Whatever other damage that school does, it certainly helps to create the next generation of child-destroyers. And, in many countries, we just imprison children in our jails. After all, the legal system is no more than an elite tool to control ‘ordinary’ people while shielding the elite from accountability for their grotesque violence against us all.

While almost trivial by comparison with the violence identified above, the perversity of many multinational corporations in destroying our children’s health is graphically illustrated in the film Global Junk Food. In Europe, food manufacturers have signed up to ‘responsibility pledges’, promising not to add sugar, preservatives, artificial colours or flavours to their products and to not target children.

However, the developing world is not in Europe so these ‘responsibility pledges’ obviously do not apply and corporations such as Coca-Cola, McDonald’s, Kentucky Fried Chicken and Domino’s Pizza sell their junk food in developing countries (with the video above showcasing Brazil and India) loaded with excess oil, salt and sugar and even using fake cheese.

The well-documented report reveals corporations like these to be nothing more than drug dealers, selling toxic food to ill-informed victims that deliver a lifetime of diabetes and obesity to huge numbers of children. So, just as weapons corporations derive their profits from killing children (and adults), junk food corporations derive their profits from destroying the health of children (and adults). Of course, the medical industry, rather than campaigning vigorously against this outrage, prefers to profit from it too by offering ‘treatments’, including the surgical removal of fat, which offer nothing more than temporary but very profitable ‘relief’.

But this is far from representing the only active involvement of the medical industry in the extraordinary violence we inflict on children. For example, western children and many others are rarely spared a plethora of vaccinations which systematically destroy a child’s immune system, thus making their health ongoingly vulnerable to later assaults on their well-being.

And before we leave the subject of food too far behind, it should be noted that just because the junk food sold in Europe and some other western countries has less fat, salt, sugar, preservatives and artificial colors and flavours in it, this does not mean that it is healthy. It still has various combinations of added fat, salt, sugar, preservatives and artificial colors and flavours in it.

Separately from this: don’t forget that virtually all parents are systematically poisoning their children by feeding them food grown by the corporate agribusiness giants which is heavily depleted of nutrients and laced with poisons such as glyphosate. Of course, in many countries we are also forcing our children to drink fluoridated water to the detriment of their health too.

Obviously, organically/biodynamically grown food, healthily prepared, and unfluoridated water are not health priorities for their children, according to most parents.

As our ultimate act of violence against all children, we are destroying their future.

So how do we do all of this?

Very easily, actually. It works like this.

Perpetrators of violence learn their craft in childhood. If you inflict violence on a child, they learn to inflict violence on others. The child rapist and ritual child killer suffered violence as a child. The terrorist suffered violence as a child. The political leader who wages war suffered violence as a child. The man who inflicts violence on women suffered violence as a child. The corporate executive who exploits working class people and/or those who live in Africa, Asia or Central/South America suffered violence as a child. The racist and religious bigot suffered violence as a child. The soldier who kills in war suffered violence as a child. The individual who perpetrates violence in the home, in the schoolyard or on the street suffered violence as a child. The parent who inflicts violence on their own children suffered violence as a child.

So if we want to end violence, exploitation, ecological destruction and war, then we must finally admit our ‘dirty little secret’ and end our longest and greatest war: the adult war on children. And here is an incentive: if we do not tackle the fundamental cause of violence, then our combined and unrelenting efforts to tackle all of its other symptoms must ultimately fail. And extinction at our own hand is inevitable.

How can I claim that violence against children is the fundamental cause of all other violence? Consider this. There is universal acceptance that behavior is shaped by childhood experience. If it was not, we would not put such effort into education and other efforts to ‘socialize’ children to fit into society. And this is why many psychologists have argued that exposure to war toys and violent video games shapes attitudes and behaviors in relation to violence.

But it is far more complex than these trivialities suggest and, strange though it may seem, it is not just the ‘visible’ violence (such as hitting, screaming at and sexually abusing) that we normally label ‘violence’ that causes the main damage, although this is extremely damaging. The largest component of damage arises from the ‘invisible’ and ‘utterly invisible’ violence that we adults unconsciously inflict on children during the ordinary course of the day. Tragically, the bulk of this violence occurs in the family home and at school.

So what is ‘invisible’ violence? It is the ‘little things’ we do every day, partly because we are just ‘too busy’. For example, when we do not allow time to listen to, and value, a child’s thoughts and feelings, the child learns to not listen to themSelf thus destroying their internal communication system. When we do not let a child say what they want (or ignore them when they do), the child develops communication and behavioral dysfunctionalities as they keep trying to meet their own needs (which, as a basic survival strategy, they are genetically programmed to do).

When we blame, condemn, insult, mock, embarrass, shame, humiliate, taunt, goad, guilt-trip, deceive, lie to, bribe, blackmail, moralize with and/or judge a child, we both undermine their sense of Self-worth and teach them to blame, condemn, insult, mock, embarrass, shame, humiliate, taunt, goad, guilt-trip, deceive, lie, bribe, blackmail, moralize and/or judge.

The fundamental outcome of being bombarded throughout their childhood by this ‘invisible’ violence is that the child is utterly overwhelmed by feelings of fear, pain, anger and sadness (among many others). However, mothers, fathers, teachers, religious figures and other adults also actively interfere with the expression of these feelings and the behavioral responses that are naturally generated by them and it is this ‘utterly invisible’ violence that explains why the dysfunctional behavioral outcomes actually occur.

For example, by ignoring a child when they express their feelings, by comforting, reassuring or distracting a child when they express their feelings, by laughing at or ridiculing their feelings, by terrorizing a child into not expressing their feelings (e.g. by screaming at them when they cry or get angry), and/or by violently controlling a behavior that is generated by their feelings (e.g. by hitting them, restraining them or locking them into a room), the child has no choice but to unconsciously suppress their awareness of these feelings.

However, once a child has been terrorized into suppressing their awareness of their feelings (rather than being allowed to have their feelings and to act on them) the child has also unconsciously suppressed their awareness of the reality that caused these feelings. This has many outcomes that are disastrous for the individual, for society and for nature because the individual will now easily suppress their awareness of the feelings that would tell them how to act most functionally in any given circumstance and they will progressively acquire a phenomenal variety of dysfunctional behaviors, including some that are violent towards themself, others and/or the Earth.

From the above, it should also now be apparent that punishment should never be used. ‘Punishment’, of course, is one of the words we use to obscure our awareness of the fact that we are using violence. Violence, even when we label it ‘punishment’, scares children and adults alike and cannot elicit a functional behavioural response.

If someone behaves dysfunctionally, they need to be listened to, deeply, so that they can start to become consciously aware of the feelings (which will always include fear and, often, terror) that drove the dysfunctional behavior in the first place. They then need to feel and express these feelings (including any anger) in a safe way. Only then will behavioral change in the direction of functionality be possible.

‘But these adult behaviors you have described don’t seem that bad. Can the outcome be as disastrous as you claim?’ you might ask. The problem is that there are hundreds of these ‘ordinary’, everyday behaviors that destroy the Selfhood of the child. It is ‘death by a thousand cuts’ and most children simply do not survive as Self-aware individuals. And why do we do this? We do it so that each child will fit into our model of ‘the perfect citizen’: that is, obedient and hardworking student, reliable and pliant employee/soldier, and submissive law-abiding citizen. In other words: a slave.

Of course, once we destroy the Selfhood of a child, it has many flow-on effects. For example, once you terrorize a child into accepting certain information about themself, other people or the state of the world, the child becomes unconsciously fearful of dealing with new information, especially if this information is contradictory to what they have been terrorized into believing. As a result, the child will unconsciously dismiss new information out of hand.

In short, the child has been terrorized in such a way that they are no longer capable of thinking critically or even learning (or their learning capacity is seriously diminished by excluding any information that is not a simple extension of what they already ‘know’). If you imagine any of the bigots you know, you are imagining someone who is utterly terrified. But it’s not just the bigots; virtually all people are affected in this manner making them incapable of responding adequately to new (or even important) information. This is one explanation why many people are ‘climate deniers’ and most others do nothing in response to the climate catastrophe.

Of course, each person’s experience of violence during childhood is unique and this is why each perpetrator becomes violent in their own particular combination of ways.

But if you want to understand the core psychology of all perpetrators of violence, it is important to understand that, as a result of the extraordinary violence they each suffered during childhood, they are now (unconsciously) utterly terrified, full of self-hatred and personally powerless, among another 20 psychological characteristics. You can read a brief outline of these characteristics and how they are acquired on pages 12-16 of Why Violence?

As should now be clear, the central point in understanding violence is that it is psychological in origin and hence any effective response must enable both the perpetrator’s and the victim’s suppressed feelings (which will include enormous fear about, and rage at, the violence they have suffered) to be safely expressed.

Unfortunately, this nisteling cannot be provided by a psychiatrist or psychologist whose training is based on a delusionary understanding of how the human mind functions. Nisteling will enable those who have suffered from psychological trauma to heal fully and completely, but it will take time.

So if we want to end violence (including the starvation, trafficking, rape, torture and killing of children), exploitation, ecological destruction and war, then we must tackle the fundamental cause. Primarily, this means giving everyone, child and adult alike, all of the space they need to feel, deeply, what they want to do, and to then let them do it (or to have the feelings they naturally have if they are prevented from doing so). In the short term, this will have some dysfunctional outcomes. But it will lead to an infinitely better overall outcome than the system of emotional suppression, control and punishment which has generated the incredibly violent world in which we now find ourselves.

This all sounds pretty unpalatable, doesn’t it? So each of us has a choice. We can suppress our awareness of what is unpalatable, as we have been terrorized into doing as a child, or we can feel the various feelings that we have in response to this information and then ponder (personal and collective) ways forward.

If feelings are felt and expressed then our responses can be shaped by the conscious and integrated functioning of thoughts and feelings, as evolution intended, and we can plan intelligently. The alternative is to have our unconscious fear controlling our thinking and deluding us that we are acting rationally.

It is time to end the most fundamental conflict that is destroying human society from within – the adult war on children – so that we can more effectively tackle all of the other violence that emerges from this cause too.

So what do we do?

Let me briefly reiterate.

If you are willing, you can make the commitment outlined in ‘My Promise to Children‘. If you need to do some healing of your own to be able to nurture children in this way, then consider the information provided in the article ‘Putting Feelings First‘.

In addition, you are also welcome to consider participating in ‘The Flame Tree Project to Save Life on Earth‘ which maps out a fifteen-year strategy for creating a peaceful, just and sustainable world community so that all children (and everyone else) has an ecologically viable planet on which to live.

You might also consider supporting or even working with organizations like Destiny Rescue, which works to rescue children trafficked into prostitution, or any of the many advocacy organizations associated with the network of End Child Prostitution and Trafficking.

But for the plethora of other manifestations of violence against children identified above, you might consider using Gandhian nonviolent strategy in any context of particular concern to you. See Nonviolent Campaign Strategy or Nonviolent Defense/Liberation Strategy. And, if you like, you can join the worldwide movement to end all violence by signing online ‘The People’s Charter to Create a Nonviolent World‘.

In summary: Each one of us has an important choice. We can acknowledge the painful truth that we inflict enormous violence on our children (which then manifests in myriad complex ways) and respond powerfully to that truth. Or we can keep deluding ourselves and continue to observe, powerlessly, as the violence in our world proliferates until human beings are extinct.

If you want a child who is nonviolent, truthful, compassionate, considerate, patient, thoughtful, respectful, generous, loving of themself and others, trustworthy, honest, dignified, determined, courageous, powerful and who lives out their own unique destiny, then the child must be treated with – and experience – nonviolence, truth, compassion, consideration, patience, thoughtfulness, respect, generosity, love, trust, honesty, dignity, determination, courage, power and, ideally, live in a world that prioritizes nurturing the unique destiny of each child.

Alternatively, if you want a child to turn out like the perpetrators of violence described above, to be powerless to respond effectively to the crises in our world, or to even just turn out to be an appalling parent, then inflict violence – visible, ‘invisible’ and ‘utterly invisible’ – on them during their childhood.

Tragically, with only the rarest of exceptions, human adults are too terrified to truly love, nurture and defend our children from the avalanche of violence that is unleashed on them at the moment of birth.

Slow Suicide and the Abandonment of the World

The condition of alienation, of being asleep, of being unconscious, of being out of one’s mind, is the condition of the normal man.  Society highly values its normal man.  It educates children to lose themselves and to become absurd, and thus to be normal.  Normal men have killed perhaps 100,000,000 of their fellow normal men in the last fifty years.  Our behavior is a function of our experience.  We act the way we see things.  If our experience is destroyed, our behavior will be destructive.  If our experience is destroyed, we have lost our own selves.

— R.D. Laing, The Politics of Experience and The Bird of Paradise, Penguin Books Limited, 1969

The artist is the man who refuses initiation through education into the existing order, remains faithful to his own childhood being, and thus becomes ‘a human being in the spirit of all times, an artist.’

— Norman O. Brown, Life Against Death: The Psychoanalytical Meaning of History, Wesleyan, June 1, 1985

Most suicides die of natural causes, slowly and in silence.

But we hear a lot about the small number of suicides, by comparison, who kill themselves quickly by their own hands.  Of course, their sudden deaths elicit shock and sadness since their deaths, usually so unexpected even when not a surprise, allow for no return.  Such sudden once-and-for-all endings are even more jarring in a high-tech world where people are subconsciously habituated to thinking that everything can be played back, repeated, and rewound, even lives.

If the suicides are celebrities, the mass media can obsess over why they did it.  How shocking!  Wasn’t she at the peak of her career?  Didn’t he finally seem happy?  And then the speculative stories will appear about the reasons for the rise or fall of suicide rates, only to disappear as quickly as the celebrities are dropped by the media and forgotten by the public.

The suicides of ordinary people will be mourned privately by their loved ones in their individual ways and in the silent recesses of their hearts.  A hush will fall over their departures that will often be viewed as accidental.

And the world will roll on as the earth absorbs the bodies and the blood.  “Where’s it all going all this spilled blood,” writes the poet Jacques Prévert.  “Murder’s blood…war’s blood… blood of suicides…the earth that turns and turns with its great streams of blood.”

Of such suicides Albert Camus said, “Dying voluntarily implies you have recognized, even instinctively, the ridiculous character of that habit [of living], the absence of any profound reason for living, the insane character of that daily agitation, and the uselessness of suffering.”  He called this feeling the absurd, and said it was widespread and involved the feeling of being an alien or stranger in a world that couldn’t be explained and didn’t make sense.  Assuming this experience of the absurd, Camus wished to explore whether suicide was a solution to it.  He concluded that it wasn’t.

Like Camus, I am interested in asking what is the meaning of life.  “How to answer it?” he asked in The Myth of Sisyphus.  He added that “the meaning of life is the most urgent of questions.”  But I don’t want to explore his line of reasoning to his conclusions, whether to agree or disagree.  I wish, rather, to explore the reasons why so many people choose to commit slow suicide by immersing themselves in the herd mentality and following a way of life that leads to inauthenticity and despair; why so many people so easily and early give up their dreams of a life of freedom for a proverbial mess of pottage, which these days can be translated to mean a consumer’s life, one focused on staying safe by embracing conventional bromides and making sure to never openly question a system based on systemic violence in all its forms; why, despite all evidence to the contrary, so many people embrace getting and spending and the accumulation of wealth in the pursuit of a chimerical “happiness” that leaves them depressed and conscience dead.  Why so many people do not rebel but wish to take their places on this ship of fools.

So what can we say about the vast numbers of people who commit slow suicide by a series of acts and inactions that last a long lifetime and render them the living dead, those whom Thoreau so famously said were the mass of people who “lead lives of quiet desperation”?  Is the meaning of life for them simply the habit of living they fell into at the start of life before they thought or wondered what’s it all about?  Or is it the habit they embraced after shrinking back in fear from the disturbing revelations thinking once brought them?  Or did they ever seriously question their place in the lethal fraud that is organized society, what Tolstoy called the Social Lie?  Why do so many people kill their authentic selves and their consciences that could awaken them to break through the social habits of thought, speech, and action that lead them to live “jiffy lube” lives, periodically oiled and greased to smoothly roll down the conventional highway of getting and spending and refusing to resist the murderous actions of their government?

An unconscious despair rumbles beneath the frenetic surface of American society today.  An unspoken nothingness.  I think the Italian writer Robert Calasso says it well: “The new society is an agnostic theocracy based on nihilism.”  It’s as though we are floating on nothing, sustained by nothing, in love with nothing – all the while embracing any thing that a materialistic, capitalist consumer culture can throw at us.  We are living in an empire of illusions, propagandized and self-deluded.  Most people will tell you they are stressed and depressed, but will often add – “who wouldn’t be with the state of the world” – ignoring their complicity through the way they have chosen compromised, conventional lives devoid of the spirit of rebellion.

I keep meeting people who, when I ask them how they are, will respond by saying, “I’m hanging in there.”

Don’t common sayings intimate unconscious truths?  Hang – among its possible derivatives is the word “habit” and the meaning of “coming to a standstill.”  Stuck in one’s habits, dangling over nothing, up in the air, going nowhere, hanging by a string. Slow suicides. The Beatles’ sang it melodically: “He’s a real nowhere man/Sitting in his nowhere land/Making all his nowhere plans for nobody/Doesn’t have a point of view/Knows not where he’s going to/Isn’t he a bit like you and me.”  It’s a far cry from having “the world on a string,” as Harold Arlen wrote many years before.

Maybe if we listen to how people talk or what popular culture throws up, we will learn more through creative associations than through all the theories the experts have to offer.

There have been many learned tomes over the years trying to explain the act of suicide, an early and very famous one being Emile Durkheim’s groundbreaking sociological analysis Suicide (1897).  In thousands of books and articles other thinkers have approached the subject from various perspectives – psychological, philosophical, biological, etc.  They contain much truth and a vast amount of data that appeal to the rational mind seeking general explanations.  But in the end, general explanations are exactly that – general – while a mystery usually haunts the living whose loved ones have killed themselves.

But what about the slow suicides, those D. H. Lawrence called the living dead (don’t let “the living dead eat you up”), those who have departed the real world for a conscienceless complacency from which they can cast aspersions on those whose rebellious spirits give them little rest.  Where are the expert disquisitions about them?

We’ve had more than a century of pseudo-scientific studies of suicide and the world has gotten much worse.  More than a century of psychotherapy and people have grown progressively more depressed.  Large and increasing numbers are drugged to the teeth with pharmaceutical drugs and television and the internet and cell phones and shopping and endless talk about food and diets and sports and nothing. Talk to talk, surface to surface. Pundits pontificate daily in streams of endless bullshit for which they are paid enormous sums as they smile with their fake whiter-than-white teeth flashing from their makeup masks.  People actually listen to these fools to “inform” themselves. They even watch television news and think they know what is happening in the world.  We are drowning in a “universe of disembodied data,” as playwright John Steppling has so aptly phrased it.  People obsessively hover over their cell phones, searching for the key that will unlock the cells they have locked themselves in. Postliteracy, mediated reality, and digital dementia have become the norm.  Minds are packaged and commodified.  Perhaps you think I exaggerate, but I feel that madness is much more the norm today than when Laing penned his epigraphic comment.

Not stark raving screaming madness, just a slow, whimpering acceptance of an insane society whose very fabric is toxic and which continues its God-ordained mission of spreading death and destruction around the world in the name of freedom and democracy, while so many of its walking dead citizens measure out their lives with coffee spoons.  A nice madness, you could say, a pleasant, depressed and repressed madness.  A madness in which people might say with T. S. Eliot’s J. Alfred Prufrock (if they still read or could remember):  “I have measured out my life with coffee spoons…And I have seen the eternal Footman hold my coat, / and snicker, / And in short, I was afraid.”

But why are so many so afraid?  Everyone has fears, but so many normal people seem extremely fearful, so fearful they choose to blend into the social woodwork so they don’t stand out as dissenters or oddballs.  They kill their authentic selves; become conscience-less.  And they do this in a society where their leaders are hell-bent on destroying the world and who justify their nuclear madness at every turn. I think Laing was right that this goes back to our experience.  When genuine experience is denied or mystified (it’s now disappeared into digital reality), real people disappear.  Laing wrote:

In order to rationalize our industrial-military complex, we have to destroy our capacity to see clearly any more what is in front of, and to imagine what is beyond, our noses.  Long before a thermonuclear war can come about, we have had to lay waste our sanity.  We begin with the children.  It is imperative to catch them in time. Without the most thorough and rapid brainwashing their dirty minds would see through our dirty tricks.  Children are not yet fools, but we shall turn them into imbeciles like ourselves, with high I. Q.’s if possible.   From the moment of birth, when the Stone Age baby confronts the twentieth century mother, the baby is subjected to these forces of violence, called love, as its mother and father, as their parents and their parents before them, have been.  These forces are mainly concerned with destroying most of it potentialities, and on the whole this enterprise is successful.  By the time the new human is fifteen or so, we are left with a being like ourselves, a half-crazed creature more or less adjusted to a mad world.  This is normality in our present age.  Love and violence, properly speaking, are polar opposites.  Love lets the other be, but with affection and concern.  Violence attempts to constrain the other’s freedom, to force him to act in the way we desire, but with ultimate lack of concern, with indifference to the other’s own existence or destiny.  We are effectively destroying ourselves by violence masquerading as love…We live equally out of our bodies and out of our minds.

So, yes, I do think most people are victims.  No one chooses their parents, or to be born into poverty, or to be discriminated against for one’s race, etc.  No one chooses to have their genuine experience poisoned from childhood.  No one chooses to be born into a mad society.  This is all true.  Some are luckier than others.  Suicides, fast and slow, are victims.  But not just victims.  This is not about blame, but understanding.  For those who commit to lives of slow suicide, to the squelching of their true selves and their consciences in the face of a rapacious and murderous society, there is always the chance they can break with the norm and go sane.  Redemption is always possible.  But it primarily involves overcoming the fear of death, a fear that manifests itself in the extreme need to preserve one’s life, so-called social identity, and sense of self by embracing social conventions, no matter how insane they may be or whether or not they bring satisfaction or fulfillment.  Whether or not they give life a meaning that goes deep.

But for those who have taken their lives and are no longer among us, hope is gone.  But we can learn from their tragedies if we are truthful.  For them the fear of life was primary, and death seemed like an escape from that fear. Life was too much for them.  Why?  We must ask.  So they chose a life-in-death approach through fast suicide.  Everyone is joined to them in that fear, just as everyone is joined by the fear of death.  It is a question of which dominates, and when, and how much courage we can muster to live daringly.  The fear of death leads one to constrict one’s life in the safe surround of conventional society in the illusion that such false security will save one in the end.  Death is too much for them.  So they accept a death-in-life approach that I call slow suicide.

But in the end as in the beginning and throughout our lives, there is really no escape.  The more alive we are, the closer death feels because really living involves risks and living outside the cocoon of the social lie. Mr. Pumpkin Head might seize you, whether he is conceived as your boss, an accident, disease, social ostracism, or some government assassin.  But the deader we feel, the further away death seems because we feel safe.  Pick your poison.

But better yet, perhaps there is no need to choose if we can regain our genuine experience that parents and society, for different reasons, conspire to deny us.  Could the meaning of our lives be found, not in statements or beliefs, but in true experience?  Most people think of experience as inner or outer.  This is not true.  It is a form of conventional brainwashing that makes us schizoid. It is the essence of the neuro-biological materialism that reduces humans to unfree automatons. Proffered as the wisdom of the super intelligent, it is sheer stupidity.

All experience is in-between, not the most eloquent of phrasing, I admit, but accurate.  Laing, a psychiatrist, puts it in the same way as do the mystics and those who embrace the Tao.  He says:

The relation of my experience to behavior is not that of inner to outer.  My experience is not inside my head.  My experience of this room is outside in this room.  To say that my experience is intrapsychic is to presuppose that there is a psyche that my experience is in.  My psyche is my experience, my experience is my psyche.

Reverie, imagination, prayer, dream, etc. are as much outer as inner, they are modalities of experience that exist in-between.  We live in-between, and if we could experience that, we would realize the meaning of life and our connection to all living beings, including those our government massacres daily, and we would awaken our consciences to our complicity in the killing.  We would realize that the victims of the American killing machine are human beings like us; are us, and we, them.  We would rebel.

Thoreau said a life without principle was not worth living.  Yet for so many of the slow suicides the only principals they ever had were those they had in high school.  Such word confusion is understandable when illiteracy is the order of the day and spelling passé. Has anyone when in high school ever had Thoreau’s admonition drummed into his head: “The ways by which you may get money almost without exception lead downward. To have done anything by which you earned money merely is to have been truly idle or worse.”  Of course not, since getting a “good” living is never thought to involve living in an honest, inviting, and honorable way.  It is considered a means to an end, the end being a consumer’s paradise.  “As for the means of living,” Thoreau added, “it is wonderful how indifferent men of all classes are about it, even reformers, so called – whether they inherit, or earn, or steal it.”  Is it any wonder so many people end up committing slow suicide?  “Is it that men are too much disgusted with their own experience to speak of it?”

What the hell –TGIH!

I believe the story has it that when he was in jail for refusing the poll tax that supported slavery and the Mexican-American war, Thoreau was visited by his friend Ralph Waldo Emerson, who asked him, “Henry, what are you doing in there?”  To which Thoreau responded, “Ralph, what are you doing out there?”  Today, however, most folks don’t realize that being outside their cells is being in them, and such imprisonment is far from principled.  That’s not a text message they’re likely to receive.

I recently met a woman, where or when I can’t recall.  It might have been when walking on the open road or falling in a dreaming hole.  She told me “if you look through a window, you can see the world outside.  If you look in a mirror, you can see yourself outside.  If you look into the outside world, you can see everyone inside out.  When the inside is seen outside and the outside is seen inside, you will know what you face.  Everything becomes simple then,” as she looked straight through me and my face fell off.

Jordan Peterson and Social-Darwinism

I do not normally respond to people I have respect for, and consider, on most counts, a genuine activist, but I have to take issue with Mr. Rancourt’s recent article about the validity of Jordan Peterson’s notion of dominance hierarchy.

The reason is because there is a myopic, narrow-minded bias to Jordan Peterson’s theory of dominance hierarchies, a bias which supports the bourgeois status quo and attacks all things or theories which might lead to positive, radical, social change.

First and foremost, Mr. Rancourt’s experiments in critical pedagogy at the University of Ottawa, were revolutionary and showed us, on the radical left, what a post-bourgeois education-system would look like if bourgeois-capitalism collapsed. And, more importantly, Mr. Rancourt’s experiment in critical pedagogy showed us on the radical left that such an anarchist education-system can work, and work quite well, given the absence of the bourgeois-academic-system and its tyrannical bureaucracy. For this, Mr. Rancourt deserves genuine praise.

However, Mr. Rancourt’s  experiment in critical pedagogy broke the fundamental rule of the bourgeois-university; i.e., “intelligence is obedience and obedience is intelligence”, and for his radical transgression, Mr. Rancourt faced the full blunt of bourgeois-fascism, both from his former employer and the bourgeois-justice-system. If Marx’s famous statement, “philosophers have only interpreted the world, in various way, the point, however, is to change it”1, applies anywhere, it applies to Mr. Rancourt’s courage in persisting with his experiment to its conclusion, regardless of consequences.

Notwithstanding, I have always found that those in the hard sciences, if they happen to make the jump into radical political philosophy and social activism, tend, after their initial radical left-wing splash, to drift towards the far-right of the political-spectrum, depending on the individual. An extreme, but poignant, example of this tendency is Ted Kaczynski, the Unabomber, whose radical politics for social luddite revolution, in a characteristic black and white dichotomy, a dichotomy stringently engineered and honed for success in the hard sciences, eventually led to Mr. Kaczynski’s calcification into radical cynicism and a type of authoritarian, right-wing, program of action. All of which happened after he encountered the plurality, flexibility and nihilism found in the humanities and certain strands of political philosophy. In effect, departing from the seemingly secure grounds of the hard sciences, and discovering, according to Paul Feyerabend, that “anything goes”.2 Mr. Kaczynski hardened himself, over time, into a political killing machine. One just needs to read Mr. Kaczynski’s literature, most recently his book, Anti-Tech. Revolution, to get a sense of his rigid, despotic, authoritarianism.

Of course, I am not saying Mr. Rancourt is anywhere close to being this out of touch, but Mr. Rancourt, has slowly drifted to the right of the political-spectrum, as of late, whether, this is his gentle support of Iran, Vladimir Putin, or most recently, Jordan Peterson. The basic point of radical left politics is to do away with authoritarianism in all its shapes and forms, from an Iranian dictatorship to the bourgeois-capitalism of the United-States.

Subsequently, contrary to Mr. Rancourt’s recent article with Jordan Peterson, we are fundamentally dealing with a proponent of Social-Darwinism. That is, a form of Social-Darwinian-Ideology, which is, in my estimation, only designed to serve and buttress the bourgeois status quo and the bourgeois-aristocracy, as rightfully legitimate and worthy of their positions, academic and/or otherwise; specifically, that their most esteemed bourgeois-aristocratic members are worthy of their elevated positions in and across the dominance hierarchy.

Contrary to Mr. Peterson, the fact is that any honest intellectual, looking at our society today, can factually see that the best and brightest do not always, or if ever, occupy the upper-echelons of any contemporary dominance hierarchy, academia, politics, business, sex, etcetera. In actuality, today the reverse is the case in the sense that we see constantly that the best and brightest are being left behind, or are forced to remain on the lower rungs of bourgeois-society, scrounging for their existence while the system favors and promotes an obedient herd-mediocrity at every level. That is, those individuals who best subserviently, ideologically, and obediently buttress and propagate the bourgeois status quo, towing, with certain docile obedience, the dominant ideological tenets of bourgeois-capitalism, bourgeois-academia, bourgeois-elites, and the overall, bourgeois status quo.

I would argue that Mr. Peterson is one of these obedient bourgeois-ideologues, who cunningly, playing the outsider for the cameras, has cultivated for himself a disenfranchised herd of followers whom he is now trying to appease and put back into bourgeois-subservience via his brand of pop-psychology. Indeed, this herd of followers was susceptible to Mr. Peterson’s Social-Darwinism because most people have never encountered “real” radical left-politics in the classroom, other than the lame centrist-liberalism, which is now peddled as hip and edgy on University campuses. Subsequently, one of the reasons for Mr. Peterson’s recent popularity is that the bourgeois-university has persistently, for 35 years or so, been purging radical academics from the sanctified halls of its universities in favor of obedient, docile, neoliberal, bourgeois-cogs, which readily defend and peddle bourgeois-academic-mediocrity and the bourgeois status quo ad nauseam. How easily we forget that Einstein did most of his ground-breaking physics as an outcast, an outcast of bourgeois-academia, which essentially forced Einstein to moonlight as a physicist by night and a patent-clerk by day. And not much has changed today in and across bourgeois-universities.

Clearly, Jordan Peterson is one of the proponents and ideologues of the conventional bourgeois status quo in the sense that the man was at the center of Canadian bourgeois-academia for some 20 years or more. He resided in the comfortable womb-like center of conservative bourgeois-academia, wallowing in its profitable-mediocrity. He was a tenured professor, a protector of the bourgeois scientific tradition, an upper-class Torontonian, a right-wing, anti-communist crusader etc., bent to prevent the liberalization of Canadian universities and its student body. This is a man who has endlessly championed the fundamental rule of bourgeois-academia: “obedience is intelligence and intelligence is obedience”. What a shocker! Now Peterson is taking this bourgeois-academic-principle to the masses, evangelizing the uneducated and the narrow-minded educated about the transformative powers of obedience, the legitimacy of bourgeois-authority, all of which is being filtered into the minutia of our everyday lives. Clean your room, stand up straight, trust your western bourgeois-governments and myopic scientific results, and please, salute all bourgeois-aristocrats higher-up on the dominance ladder for they are your social better and your emblems to socially emulate etc.!

Mr. Peterson is the equivalent of a bourgeois-conservative’s wet-dream, a throw-back to 1930s social engineering. The man is against all forms of radical social change and social mobility which might threaten the current rank and file of our bourgeois dominance hierarchies. Everything new and different is bad, everything tradition, bourgeois, and homogenized, is good. He, in fact, alleviates bourgeois-aristocratic anxieties by vindicating their pathological greed, their lust for power, and their down-right selfishness by arguing that whatever one’s station in life, or in society, be it upper, or lower, in a dominance hierarchy etc., is fundamentally based on Darwinian natural selection. So straighten-up and fly-right, bucko! Because you and your neighbor, whatever your positions are, in and across the dominance hierarchy, are rightfully warranted by Darwinian natural selection. Therefore, inequality of all types and kinds is valid, legitimate, and more importantly, biologically necessary for our species’ survival. This type of logic is pure, ideological, nonsense, which reeks of 19th century crackpot, Social-Darwinism.

Indeed, surrounded by hapless ignorant sycophants, Mr. Peterson is fond of quoting Nietzsche, as if Nietzsche’s work reflects Social-Darwinian-Ideology. However, Nietzsche is not a proponent of Social-Darwinism. He is against Social-Darwinism and stated as much on more than one occasion. Nietzsche would shriek in horror at Peterson’s proposition that a dominance hierarchy is legitimated on the Darwinian grounds of natural selection.

In fact, to the contrary, Nietzsche argued that across western civilizations and western cultures, it is the most mediocre of our species which are the most apt to succeed in reaching the top of bourgeois dominance hierarchies because these herd-animals embody and represent the most enduring, conservative, and brutish characteristics of our species; i.e., the inhuman and the average. Their propensity for the inhuman and averageness gives them an advantage over more evolved humans.  As Nietzsche states, “mediocrity always goes against everything new and exceptional [since] the new is always against the herd. The [herd] grinds the unique into uniformity and turns it into herd”.3 However, it is the job, according to Nietzsche, of the herdsman “to retain…the herd, flatter it, work with [it, in order to] consolidate its mediocrity”4 and direct it against any exceptional uber-mensch.

Jordan Peterson is certainly Nietzsche’s herdsman and has always been so. He is not an uber-mensch since, according to Nietzsche, an uber-mensch is an individual deserving of our admiration because this individual extends and expends, him or herself, over the abyss, living creatively, solitarily, and differently against the parameters set by herd-mediocrity. Ironically, the uber-mensch is both without followers and constantly subjected to the cruelty of the herd and the herdsman. For Nietzsche, “it is the object of herd education [via the herdsman] to create in the herd member…a definite faith concerning the nature of man”5, wherefore, “inertia…[and] the middle is considered the highest and the most valuable”.5 In a nutshell, this is Mr. Peterson’s whole academic project: (1) to solidify the bourgeois status quo while championing herd-mediocrity as the highest and most valuable attributes, when climbing any bourgeois dominance hierarchy; and, (2) Peterson’s academic project consists in marshaling the vindictiveness embodied in herd-mediocrity against all that is different, plural, and exceptional, namely, all that is not generic, average, and a part of the bourgeois status quo, namely, all that reflects post-modernism.

Let’s have a little fun:

If, for argument sake, we accept Mr. Peterson’s theory and ludicrous claims concerning the fact that only the most powerful; i.e., the best and the brightest of the human species get to the top of a dominance hierarchy, sexual or otherwise, then, why is Mr. Peterson bemoaning, according to his own deluded conspiratorial perceptions, the rise of the radical left in academia (which is, in fact, totally the opposite). That is, why is Mr. Peterson bemoaning the rise of another red-specter haunting the nooks and crannies of western bourgeois-civilization, when, by his own theoretical admissions, this red-specter would constitute the product of natural selection; i.e., the scientific fact that the cream always rises to the top. And, if Marxism and communism is the cream, then natural selection shall give onto Caesar what rightfully belongs onto Caesar. In effect, his own Social-Darwinian-Ideology can be utilized to vindicate the rise of communism, Marxism and/or the rise of radical liberalism in academia, including the rise of political correctness. The fact is you cannot apply, in any deterministic fashion, biology to socio-economic conditions, hence, the fact Jordan Peterson’s theory of dominance hierarchy is bourgeois-ideology in disguise, and a fallacy. Because, if natural selection is the fundamental arbiter of any dominance hierarchy, then whatever rules during any historical period; i.e., slavery, paternalism, homophobia, racism, sexism, even Nazism etc., by Jordan Peterson’s own theoretical musings is deserving of our praise as that which is most legitimate, most worthy, and most apt for the continuance of our evolution at that particular time in history.

Jordan Peterson’s popularity as some sort of socio-cultural phenomenon is strictly a matter of the fact that he flatters the upper-echelons of the bourgeois-aristocracy, namely, his musings on natural selection flatter, and vindicate the exploitations, the religious illusions, and the ideological bourgeois-fetishisms of a conservative-aristocratic demographic, including their low-brow acolytes. Peterson tells these bourgeois-aristocrats, with confidence and boldness, that they are worthy of their elevated positions and social status because natural selection has made it so. This is their cross to bear as superior beings. After-all, it is the bourgeois-aristocracy which gives Jordan Peterson air-time in the mainstream-media. Few socialist theoreticians are given mainstream air-time like Peterson, despite the fact there are many socialist theoreticians who run circles around Mr. Peterson, possessing far more deserving research and theoretical outputs. In fact, these socialist theoreticians, for the most part, have been relegated to obscurity and marginality by the bourgeois status quo and bourgeois-academia. The fact is Jordan Peterson is first and foremost a conservative bourgeois-ideologue, the lightning rod for a low-brow right-wing fad, propagated by elitist bourgeois-aristocrats to piss-off the left, make a little money, and reassert their conservative, regressive mind-sets. The tragedy in all of this is those segments of the workforce/population, which have swallowed the cool-aid and who, in the end, will be left footing the bill for such a spectacle.

The fundamental message, in the end, which Jordan Peterson peddles like another Doctor Phil, is that what happens to you in life is your own doing. Granted, Peterson states life is brutish and a war of all against all, but ultimately, where you end up in the grand scheme of things, according to Peterson, is the result of your own choices and individual actions; i.e., free-will. And free-will, for any philosopher is contestable. For Peterson, there are no bias bourgeois-institutions, no global economic reasons, no cultural reasons, or for that matter, no other scientific biological reasons, for the things that happen to a person. In the final analysis, according to Peterson, what happens is your own fault, for better or for worse. The world only cherishes and remembers the winners, the higher species, not the losers. Is Bill Cosby a higher species? Is Harvey Weinstein a higher species? Is Donald Trump a more evolved species?

These depraved sub-humans occupy, or have occupied, the upper-echelons of the bourgeois-aristocracy for decades, comporting themselves as the brutish savage Mr. Peterson so eloquently champions. Yet, are these the creatures young men should emulate! Is this natural selection at work, sifting and separating, the strong from the weak? Dominance hierarchies may be strictly based on deterministic biology in the animal kingdom, namely, hierarchy may be founded solely on natural selection in nature, as Darwin stipulates, as animals are at the mercy of their natural instincts, but humans are not, despite being a type of mammal.

Also, Peter Kropotkin observed the principle of mutual-aid at work in nature and in direct contrast to Darwinian natural selection, wherefore animals among themselves and among each other, according to Kropotkin, would collaborate for their mutual advancement, survival, benefit, and support. That is, these species, supposedly at war, could be seen helping each other in an altruistic manner climb the dominance ladder together. Such examples are endless; thus, maybe Darwin got it wrong, and animals as well can overcome the brutality of natural selection.

The fact is humans construct all sorts of hierarchies based on all sorts of premises and principles, not just some mechanistic law of Darwinian natural selection. Moreover, not all humans construct hierarchies. Some live communally, sharing in relative equal measure. There are no biological imperatives which determine a dominance hierarchy. Socially speaking, sometimes there are hierarchies, sometimes there are not, and sometimes we, as humans, alternate between various hierarchies simultaneously. In a hair-dresser’s domain, he/she rules, but in the classroom, you rule if you are the educator etc.

Even anarchist horizontal hierarchies are possible for the human species given the right socio-economic conditions like the overthrow of bourgeois-capitalism. Consequently, not being deterministically governed by dominance or natural selection a society can rid itself of any form of dominance hierarchy and has done so throughout history. There is no deterministic biological imperative by which we, today, must live under the thumb of a bourgeois-aristocracy, academic, political, economic etc., if we so choose.  And, more importantly, the overthrow of bourgeois-state-capitalism, contrary to Jordan Peterson, may very well be more progressive, more in tune with natural selection, and an overall better emblem of justice than the current myopic, narrow-minded, bias, bourgeois-justice we are currently forced to live with. In sum, decision-making-authority can be equally shared, in relative equal measure, among all citizens. Money and capital can be distributed equally among any citizenry etc., dominance can be defined in a multiplicity of manners. We do not have to subscribe to Mr. Peterson’s authoritarian definition of dominance.

Jordan Peterson argues for a singular dominance hierarchy solely based on some sort of might equals right biological imperative, wherefore, the most powerful get all the sex they could ever want, and the weak are relegated to obscurity and the dust-bin of history. Subsequently, maybe its high-time we jettison Jordan Peterson’s ad hoc Social-Darwinian-Ideology to the dust-bin of history, and let the chips fall where they may, and while we are at it, why not do the same with bourgeois-academia, bourgeois-aristocracy and bourgeois-capitalism, and, once again, let the chips fall where they may.

  1. Karl Marx, “Theses on Feuerbach”, The Marx-Engels Reader. ed. Robert C. Tucker (New York, New York: W.W. Norton & Company Inc., 1978) p. 145.
  2. Paul Feyerabend, Against Method. (London: Verso, 1975) p. 163.
  3. Friedrich Nietzsche, The Will To Power, Ed. Walter Kaufmann (New York, New York: Vintage Books, 1967) pp. 461-462.
  4. Ibid, pp. 461-462.
  5. Ibid, p. 159.

Jordan Peterson and the Threat of Working-class Intellectual and Attitudinal Liberation

Why the industry of glib and vehement mainstream character assassinations of clinical and research psychologist Jordan Peterson? My examination of Peterson’s “Rule 1: Stand Up Straight with Your Shoulders Back” suggests that it is a seminal work anchored in a prestigious body of scientific research that should form the theoretical basis of social science in the coming years. Peterson is simply presenting this nascent scientific paradigm of the primacy of dominance hierarchy directly to the people, without an institutional filter, and using it in a cognitive therapy approach to solve the self-image catastrophe that white males in particular are experiencing. There is no valid basis for the attacks against Peterson, which are motivated by establishment machinations.

I’m a world-class scientist. I’m a physicist with an h-index of 36 (i10-index 81). I was a university professor at 29 and a full and tenured professor at 40. I’ve made discoveries in physics and some of my most cited papers are in soil and environmental science. I’m not clever in navigating society’s dominance hierarchy but I am intellectually honest and I am damn smart when it comes to understanding concepts and recognizing new phenomena.

Only those of my enemies who are professional liars (lawyers) have ever dared to call me stupid: “Mr. Rancourt is an intelligent man Your Honour”, but not repeatedly.

That is why I have been surprised to observe the deluge of strident voices, opinion leaders of our time, who use the establishment’s highest media venues to launch character assassinations of clinical and research psychologist Jordan Peterson based on… nothing.

Peterson is a fascinating media and social phenomenon worth investigating. I looked at his outstanding research record on Google Scholar and read several of his most cited and recent scientific papers. I watched several of his debates against said opinion leaders and several of his pedagogical presentations.

The scientific papers are exemplary, with correct applications of sophisticated statistical, significance and factor analysis tools. I often find sloppy and incorrect applications to be the norm in the medical field,1 for example, but not here.

In the presentations, I find clear and intelligent statements on the questions related to his many areas of expertise, and ya, some exaggerations and incorrect statements in areas where his gaze has not been objective, it appears.

For example, I don’t understand how an authentic intellectual could read the landmark works of Karl Marx and the critiques of the said work by the great anarchist theorist Kropotkin and not be thoroughly impressed by the genius of Marx, and the elements of his theory that are seminal and fundamental even if incorrectly extrapolated by Marx. I conclude that Jordan has not actually read this stuff or he is being irrational in his evaluation, for whatever reasons related to his personal history.

In my evaluation, however, Peterson’s occasional stupid summaries are entirely a result of his boldness to put ideas out there, on the fly, in his broad and continuous interactions with the world; and they remove nothing from the depth and rigour of his other written and spoken words. Even Einstein wrote naïve and silly things without the prerequisite background study: “Why Socialism?”, 1949.

Next, I decided to get myself a copy of his record-breaking best seller 12 Rules for Life: An Antidote to Chaos. I’m a slow reader, and I read all the notes and most of the articles themselves that are cited. I have now finished up to the end of: “Rule 1: Stand Up Straight with Your Shoulders Back”.

I thought: “Holy crap. This guy is doing something unprecedented. He is taking a nascent scientific paradigm and bringing it directly to the people, with no institutional intermediaries. Brilliant.”

I’ll explain what Peterson is doing and its significance but before I do…

I next went back to the products of the character-assassination professionals to see what the service intellectuals had said about “Rule 1”, and I looked for “Rule 1” summaries and explanations on line.

I was shocked to find the degree to which the said service intellectuals had done their job. What a distasteful spectacle. Such vile dishonesty. Only an assigned mission and attempts at opinion mobbing could produce such trash, which actually hurts the brain unless your purpose is mindless subservience to establishment spin.

What is the “nascent scientific paradigm”, which threatens key tenets of the current social engineering complex if it is not sufficiently buried? Let me be blunt. In the last decade or more, biochemists, biologists, animal behaviourists and psychologists have established proof of what some astute observers have been saying for centuries: Dominance hierarchy rules, across the animal kingdom and over evolutionary time. It is rooted in a primordial physiology and metabolic biochemistry.

The metabolism of the monoamine neurotransmitter serotonin, and the associated evolutionary biology, is the first synthesis of the new tectonic plates theory of social science, whether social scientists are aware of it yet or not. Period.

The metabolic biochemistry of dominance locks us in. No socialism theory that presumes altruistic cooperation as its organizing principle can ever work. Non-hierarchical anarchism and its libertarian cousin are useful conceptual end-points that can never be sustainably achieved. The best we can do is to have a responsive and optimally (evolutionarily) beneficial dominance hierarchy that is actively prevented from exercising pathological excess.2

Jordan is spelling this out (p. 14-15):

This is because “nature” is “what selects,” and the longer a feature has existed the more time it has had to be selected-and to shape life. It does not matter whether that feature is physical and biological, or social and cultural. All that matters, from a Darwinian perspective, is permanence—and the dominance hierarchy, however social or cultural it might appear, has been around for some half a billion years. It’s permanent. It’s real. The dominance hierarchy is not capitalism. It’s not communism, either, for that matter. It’s not the military-industrial complex. It’s not the patriarchy—that disposable, malleable, arbitrary cultural artefact. It’s not even a human creation; not in the most profound sense. It is instead a near-eternal aspect of the environment, and much of what is blamed on these more ephemeral manifestations is a consequence of its unchanging existence. We (the sovereign we, the we that has been around since the beginning of life) have lived in a dominance hierarchy for a long, long time. We were struggling for position before we had skin, or hands, or lungs, or bones. There is little more natural than culture. Dominance hierarchies are older than trees.

The part of our brain that keeps track of our position in the dominance hierarchy is therefore exceptionally ancient and fundamental. [Footnote 17: “Serotonin and dominance”, by Ziomkiewicz-Wichary, 2016] It is a master control system, modulating our perceptions, values, emotions, thoughts and actions. It powerfully affects every aspect of our Being, conscious and unconscious alike. This is why, when we are defeated, we act very much like lobsters who have lost a fight. Our posture droops. We face the ground. We feel threatened, hurt, anxious and weak. If things do not improve, we become chronically depressed. Under such conditions, we can’t easily put up the kind of fight that life demands, and we become easy targets for harder-shelled bullies. And it is not only the behavioural and experiential similarities that are striking. Much of the basic neurochemistry is the same.

Consider serotonin, the chemical that governs posture and escape in the lobster. Low-ranking lobsters produce comparatively low levels of serotonin. This is also true of low-ranking human beings (and those low levels decrease more with each defeat). Low serotonin means decreased confidence. Low serotonin means more response to stress and costlier physical preparedness for emergency—as anything whatsoever may happen, at any time, at the bottom of the dominance hierarchy (and rarely something good). Low serotonin means less happiness, more pain and anxiety, more illness, and a shorter lifespan—among humans, just as among crustaceans. Higher spots in the dominance hierarchy, and the higher serotonin levels typical of those who inhabit them, are characterized by less illness, misery and death, even when factors such as absolute income—or number of decaying food scraps are held constant. The importance of this can hardly be overstated.

There is an unspeakably primordial calculator, deep within you, at the very foundation of your brain, far below your thoughts and feelings. It monitors exactly where you are positioned in society …

What the ignorant hit men against Peterson have failed to recognize is that Peterson has summarized the greatest scientific advances of the last few decades, which have immediate relevance to human anthropological consciousness—not to mention representing a direct threat to the medical establishment and pharmaceutical industry.2

Peterson is doing this as part of a state-of-the-art cognitive therapy guide or companion.

How can his glib critics be oblivious to this? Simple: Their place and the place of their bosses within the dominance hierarchy are threatened.

Jordan goes on (p. 23-24) to explain the fundamental roles of anger and of fighting back, both as necessary elements of personal liberation and as the fundamental agent to prevent societal spiralling into totalitarianism. His summary on this point is brilliant, and is as seminal as Ward Churchill’s Pacifism as Pathology in the geopolitical field.

The same point is also the main thrust of my 2013 book3 and was made in my 2011 blog extract from the book:

There is no denying the first reality about humans. We are social beings, first and foremost regarding the forces that determine our lives. Our societies are hierarchical and, when not constrained by geography or balancing natural forces, spontaneously grow in size towards more hierarchy and fascism.

A recent antidote against the runaway excesses of Western monarchical and religious hierarchies has been the development of an ethos of individual freedom, spawned in the Enlightenment and anchored in mid-layer economic independence from the top hierarchical predators. …4

Peterson is not waiting for the social and medical sciences to catch up to the paradigm elucidation that has recently occurred among dominance-hierarchy pioneers. He is taking those discoveries as his world view and as the foundation for his advice to the youth.

The dominance-hierarchy view of nature is powerful and compelling, now supported by a few decades of hard science. It is a predictive model with unlimited capacity to organize our perception of the world. It is a dangerous truth, as is any truth about ourselves, which is not dominance-hierarchy-given but which instead is anchored in objective reality.

In the words of Harold Pinter:

[T]he majority of politicians, on the evidence available to us, are interested not in truth but in power and in the maintenance of that power. To maintain that power it is essential that people remain in ignorance, that they live in ignorance of the truth, even the truth of their own lives. What surrounds us therefore is a vast tapestry of lies, upon which we feed.
– Nobel Lecture (Literature), 2005

Peterson is having an impact because his important words are true and because oppressive false words have gone too far.

Goodiness is helpful in stabilizing the domestic dominance hierarchy, but goodiness has been co-opted and used to excess by one side of the establishment forces, the so-called “Left”. In a classic positive feedback loop—not unlike Jordan’s explanation of alcoholism—goodiness (political correctness) has achieved pathological levels and its totalitarianism is spraying dead bodies all over the landscape.

Regular white males are very publicly being told to “check their privilege” (that is, to shut the fuck up), to cower and to apologize and make amends for a historical accumulation of “toxic masculinity”. Privileged (professional class) non-white and non-male service intellectuals are recruited into a deceitful industry of supposedly fixing society by engineering language and by mounting witch hunts against perceived attitudinal blasphemy.

Dominance hierarchy theory tells us that this is a recipe for backlash. Self-image catastrophe is the dominant determinant of ill-health and is accompanied by violent outbursts or self-destruction.5

Jordan Peterson is furiously working to prevent and alleviate a violent race and gender civil war, waged by competing hierarchical exploiters, and guided by a disgusting array of careerist social managers.

Jordan Peterson is also fighting for reason and objectivity and against ideological madness.

I mean, come on:

[T]he idea that there is no binary male/female sex divide in humans is simply a vast overstatement of the fact that many other things also occur in the genital and metabolic physiology of a minority of individuals. …

That environmental factors—including culture and the violence or authoritativeness of the local social dominance hierarchy—affect both natural reproduction and the said set of sex-differentiating physiological attributes does [not] invalidate the sex binary in human society.6

Jodan’s Rule-1 explanation about gender roles (pp. 15-16) is anchored in science. His Footnote 18 is “Darwinian sex roles confirmed across the animal kingdom”, which has:

Combining Bateman’s principles with Darwin’s conception of eager males and discriminating females, the Darwin-Bateman paradigm is now the most commonly invoked concept to explain conventional sex roles (…). Specifically, it provides the conceptual framework to understand two central manifestations of conventional sex roles—female-biased parental care and male-biased sexual dimorphism.7

What is next? Are we going to pretend that sexual dimorphism is not real? Or postulate that virtually all animal behavioural studies are cultural fantasies imagined by the field observers? Are we going to throw out evolutionary biology and all of Darwin’s ideas as “male science”? Why not discount Einstein’s theories as “Jew science” while we are at it?

Look, white males are assholes, fine. But the “Words that Wound” industry service intellectuals are going too far.8 Establishment “science” can be lethal, as is literally the case with medicine,1 but that does not negate what we actually know about cell biology and metabolic reactions. Likewise, fundamental empirical discoveries about dominance and sex are not negated because Freud was off and psychiatry is a horror. You cannot simply extrapolate cherry picked scientific reports of anomalies into broad self-serving ideological conclusions.

These are the things that Jordan Peterson is responsibly questioning. Thank god.

  1. Cancer arises from stress-induced breakdown of tissue homeostasis”, by Denis Rancourt, Research Gate, December 2015, DOI: 10.13140/RG.2.1.1304.7129.
  2. Cause of USA Meltdown and Collapse of Civil Rights”, by Denis Rancourt, Dissident Voice, September 7, 2017.
  3. Hierarchy and Free Expression in the Fight Against Racism, by Denis Rancourt, Stairway Press, 2013. ISBN 978-0-9859942-8-0.
  4. Individual freedom versus collective oppression as the determinative conflict in a hierarchical society”, by Denis Rancourt, Activist Teacher, August 16, 2011.
  5. Self-Image-Incongruence Theory of Individual Health”, by Denis Rancourt, Dissident Voice, October 26, 2014.
  6. Respecting ‘Rules of War’ in Societal Battles: Science, Sex and Hate Speech”, by Denis Rancourt, Dissident Voice, November 8, 2016.
  7. Darwinian sex roles confirmed across the animal kingdom”, by Janicke et al., Science Advances, 12 Feb 2016: Vol. 2, no. 2, e1500983 DOI: 10.1126/sciadv.1500983
  8. “Critical Race Theory and Freedom of Speech” by Henry Louis Gates Jr. Chapter 5 in: The Future of Academic Freedom, edited by Louis Menard, University of Chicago Press, 1996. ISBN: 9780226520049; which is a critique of Words That Wound: Critical Race Theory, Assaultive Speech, and the First Amendment, by legal scholars Mari Matsuda, Charles Lawrence III, Richard Delgado, and Kimberlè Crenshaw, Westview Press, 1993.

Economic Sanity and Alternative Economic Systems

This piece introduces my 10-part series on economic sanity and alternative economic systems.  Never mind that I am not an economist. Instead, please appreciate that I am not an economist.

Neither is Daniel Kahneman an economist, and he won the Nobel Prize for economics. He is a psychologist like me, but a very different psychologist in at least two respects. Firstly, his specialty is cognitive psychology, mine is organizational psychology. Secondly, I will never win a Nobel Prize.

Neither was Aristotle, an ancient Greek philosopher who ruminated on the matter of economics. Neither was Adam Smith, the putative father of capitalism. He was a moral philosopher. Neither, I am almost certain, are any of the other thinkers profiled in this series.

And that, if I do say so myself, is the beauty of this series and of most any unorthodox treatment of the matter. Economics, any economy, and any economic system such as capitalism are not what orthodox thinkers in general and economists particularly think they are. They are first and foremost human inventions and human actions, and absolutely anything and everything involving humans, ipso facto is at their very core psychological in nature.

And that brings me to my “human equation” for explaining anything involving humans. If you have read certain of my writings, you may be tired of reading it again, but I must mention it again without too much elaboration. The right side of the equation is the output side with two parts, human behavior first and its consequences second. The input side also has two parts, humans with all their characteristics and their situations and circumstances. An interesting twist, by the way, is that the equation is not linear. It is circular. Feedback from the right side can influence the left side. If a transaction of mine fails, for example, I am unlikely to repeat that transaction the same way again.

Getting closer to the subject at hand, human behavior, even habitual behavior, needs to be motivated. At the heart of human motivation are values, beliefs, attitudes, needs and wants, with the latter two being the most relevant for the topic of this series. Human needs and wants are the bedrock of any economy and any economic system. Money is not the bedrock. It is simply a medium. There was no money when the earliest humans started needing and wanting. Debt, as some economic thinkers think, is not the bedrock. Debt is merely an offshoot of an usually uneven transaction. And since no human, not even a member of a society’s power elite is self-sufficient, satisfying one’s needs and wants will in one way or another depend on what some other human beings do. So, you see, the psychology of human nature is the bedrock of economics, any economy and any economic system.


Part 2. Economic Insanity Close Up. Capitalism as it is practiced is economically insane, and it is devouring the American dream, so says the author of one of the books I have reviewed. Part 2 will summarize that review.1

Part 3. Two Early Philosophers on Economies and their Systems. The ideas of Aristotle and Adam Smith are discussed in Part 3.

Parts 4-9 are ordered alphabetically by the contributor’s names except mine, which takes up the rear end. Parts 4-9 are adaptations of some of my book reviews in the past, books that I had deliberately chosen to review to educate myself. The last part, Part 10, gives my proposal for an alternative capitalism and ends by wrapping up the series.

Part 5. “Capitalism 3.0.”2

Part 6. “Real Wealth of Nations.”3

Part 7. “Shared Capitalism.”4

Part 8. “Natural Capitalism.”5

Part 9. “Spiritual Capital.”6

Part 10. “The Peoples’ Capitalism” and the Series Conclusion.7

In Closing

I hope after reading the series that your perspective on economics, economies and capitalism has been expanded, which is my purpose for having written the series (writing it also further edifies me). To be honest, I have yet to write the rest of it, but it should come sooner than later. I wanted to make Part 1 available now simply because I had finished it, and letting it rest in my computer would be unbearable.

  1. Terry, R. Economic Insanity: How Growth-Driven Capitalism is Devouring the American Dream, 1995.
  2. Barnes, P. Capitalism 3.0: A Guide to Reclaiming the Commons, 2006.
  3. Eisler, R. The Real Wealth of Nations: Creating a Caring Economics, 2007.
  4. Gates, JR. The Ownership Solution: Toward A Shared Capitalism for the 21st Century, 1998.
  5. Hawkins, P., Lovins, A., & Lovins, LH. Natural Capitalism: Creating the Next Industrial Revolution, 1999.
  6. Zohar, D. and Marshall, I. Spiritual Capital: Wealth We Can Live By, 2004.
  7. See my books; The Devil’s Marriage: Break Up the Corpocracy or Leave Democracy in the Lurch, Chapter 11, pp. 149-180, and Corporate Reckoning Ahead, Chapter 12, pp. 124-136.

Imprisoned for a Day: A Personal Reflection

In a world defined by social atomization, bureaucratization, and ant-like regimentation along institutionally sanctioned channels that exist but to uphold hierarchies of power, it is practically a moral obligation for anyone who wants to be fully human to break out of his bubble and, if possible, experience the world as “the other” does. In particular, as those without a voice do. If such experience isn’t always literally possible, we ought at least to imaginatively inhabit other perspectives, say by reading primary sources or watching documentaries, or simply by talking to people from a different walk of life than our own. The result might be not only education but even, perhaps, inspiration.

A few months ago I had the opportunity to experience a bit of life from a perspective I’m not accustomed to: the inside of a jail cell. I was left with a kind of insight that an academic like me doesn’t always achieve, an experiential or empathic insight. And I thought it would be worth communicating my impressions, if only to play some tiny part in giving a voice to the “voiceless.” For, as much abstract knowledge as we may have about the evils of the system bearing the Orwellian name “criminal justice,” the matter appears in a different and darker light from within the dungeon cages underground.

The reason for my 24-hour incarceration is too trivial to mention, scarcely more than a petty misunderstanding. And the experience itself was, of course, a mere joke compared to what others experience, just a stroll in a sunlit park compared to what the 23 million or so imprisoned and released felons in this country—in addition to millions of those guilty of misdemeanors (not to mention millions of immigrants detained for weeks and months)—have gone through. But it was memorable enough, and perhaps worth relating.

I was struck, first of all, by the insidious psychological effect of having to place your hands behind your back so they can be handcuffed. This coerced action performed in the presence of onlookers instantly manipulates you into an unwanted self-categorization: you can’t help but see yourself as others now see you, an offender, a criminal, a bad ‘other.’ Or rather, while rejecting the value-judgment, you’re aware that that’s the category into which you’ve been placed, by the officers, the onlookers, and especially the handcuffs. All of a sudden you don’t unproblematically belong to society anymore; your personhood has been qualified and thrown into question. You’re now half-person and half-ominous-question-mark. (“What’s going on? What did he do? What crime did he commit?”)

I was careful to obey every command to the letter, since, as we know, there’s nothing a police officer likes less than being contradicted, so my treatment was far better than it could have been. Still, I was puzzled by the length of time I had to sit in the car while the officers talked outside in what seemed a rather nonchalant way, given my shackled hands. That’s another insidious technique of control for which you have a heightened appreciation when you’re on its receiving end: the power to elongate time. It truly becomes impressive once you’re behind bars.

After making it to the precinct, the trial-by-paperwork begins. More waiting, and more unscratchable itches on your back and face, as initial reports are filed. I came to have a better understanding of the social role of the police as I saw throughout the evening how much “paperwork,” or electronic work, they have to file whenever an arrest is made. I had already understood that the police’s true function isn’t so much to protect people (as is claimed) as to protect “order,” the given system of social relations, which is to say the power of the powerful. The police officer is the “bouncer” for society, whose job it is to keep out the undesirables, those who either refuse to conform or have committed the crime of being poor and dark-skinned.

But now I saw more clearly that, in effect, what the police are is just bureaucrats with guns. Bureaucrats who dress up in blue and walk among us to make sure we’re following the rules, and who take us in to be processed and labeled and categorized if we violate some rule or other (or even if we don’t), and ideally to be frightened into never violating that rule again (if, that is, we’re lucky enough to be released at all). None of this is to say there’s no value in such a role; surely there can be, particularly with regard to addressing violent crime. But, given the amount of paperwork and the continuous human “processing” the job entails, to belong to the “force” is to be a fancy-dressed bureaucrat-in-the-trenches.

At length, after being divested of various items of clothing and whatever is in your pockets, the shackles are taken off and you’re safely behind bars. Your company is your cellmates (if you have any), your worries, and time. Lots of time. I sat there for about eight hours, which seemed even longer, due to the human brain’s self-flagellating tendency to dwell lugubriously on moments of nothingness (while speeding through moments of joy). I was fortunate soon to have a couple of talkative cellmates, both of whom were there for having thrown a punch or two; but even their presence was of limited use in accelerating the ticking of the clock.

We were waiting to be transferred to the Brooklyn Detention Complex, where we would wait till the next day to see the judge. If all went well, we’d be free, at least provisionally, by that evening.

So after a suitably punishing length of time, the handcuffs were snapped back on and we were transported to our luxury accommodations for the rest of the night. Actually, the precinct was a far more agreeable place, as you might expect, being less populated and less redolent of sweaty unwashed bodies crammed together in tiny spaces lacking ventilation and windows. The initial holding pens, in particular, were noisome: it would be cruel and inhumane to pack pigs into those enclosures, much less dozens of humans. At least one’s nose grew numb to the smell.

Finally we were herded into the main area to be processed again (to have the mug shots taken and so on). Though it was around 1:00 in the morning there were serpentine lines, scores of shackled men and women shuffling along—nearly all of them African-American or Hispanic. A dreary semi-silence punctuated by commands from officers. Dull-looking bureaucrats from a Kafka novel sitting at desks, directing us where to go. It was a subterranean world we had entered.

At last the intake process was finished and we were taken down dark corridors to the cellblock area, in the bowels of the earth. You can imagine the conditions in each cell: a vomitous toilet in the corner, a metal sink next to it, benches against the concrete wall…and that’s all. So there we were, about thirteen of us in a cramped cell, as the bars shut behind us. I recalled Malcolm X’s admonition:

Any person who claims to have deep feeling for other human beings should think a long, long time before he votes to have other men kept behind bars—caged. I am not saying there shouldn’t be prisons, but there shouldn’t be bars. Behind bars, a man never reforms. He will never forget. He never will get completely over the memory of the bars.

To be sure, it’s easy to get over the memory when you’re confined for only a day. Still, the contrivance of the steel bars is an effective contribution to the psychological function of jails and prisons, viz. to dehumanize, to animalize, to infantilize. To fill with resentment and impotent outrage, and make hate.

Some of us claimed a bit of space on a bench; the rest sat or lay on the floor, settling in for a long night of sleeplessness. One guy made a pillow out of several inedible cheese sandwiches in little bags he had found strewn around the cell. (That’s the food we’re given, in addition to a small portion of cereal in the morning.) Those of us on the floor spent the night trying to avoid collisions between legs.

Sleep would likely have been impossible for me anyway, but it was made even more so by a few cellmates who had an impressive talent for remaining animated hour after hour, in a most vocal way. The guffaws were frequent. I listened to interesting conversations about, e.g., the relative merits of an astonishing galaxy of hip-hop artists, quite intelligent music criticism being expounded at great length, even to the point of heated debate. Later, conversation extended to those in the cage across the hall, questions being shouted as to where they lived, what acquaintances they all had in common, what they had been talking about over there, etc. “What’s your name, man? Oh, you live on Broadway? Me too! Monroe? I’m a couple blocks away, at Jefferson! You know Malik? He’s on Madison—works at the Subway there.” The irony wasn’t lost on me that this institution, meant to segregate and isolate, could also bring people together.

In fact, throughout the night and the next day I observed how easy it was for a camaraderie to develop among the inmates, the first inklings of a solidarity against the cops. While profanity-laced tirades against guards occurred occasionally—due to ignoring requests for food or for the time, or for being granted a phone call—more often the attitude was informal respect and easygoing familiarity. But that didn’t preclude a definite collective identity, an “us vs. them” mentality, based on a sense of shared injustice and oppression (or, more generally, shared interests). Everyone I talked to took it for granted that the criminal justice system is wildly racist—they were surprised that a “white boy” was in there with them. But the race factor, or any other divisive factor, didn’t really matter: when requests or demands or complaints were made to the guards, it was far more common to hear the words “we” and “us” than “I” or “me.”

Of course, this isn’t to deny that vicious divisions between inmates or groups of inmates can emerge in prisons. It was merely striking to observe the spontaneous appearance of a collective consciousness even despite, and because of, the radically anti-social environment we were trapped in.

What I found even more striking, and more poignant, was the casual familiarity with jail that most of the men displayed. None of them seemed particularly discomfited by it, except the next day when the waiting, prolonged hour after endless hour despite previous assurances of speed and efficiency, grew intolerable. More than a few guys took me under their wing, as it were, and explained how the system worked and why legally I had nothing to fear. “What did you do? Oh, that’s the lowest level of misdemeanor. You’ll be fine—they’ll release you and you’ll be on probation, and then the case will be dismissed. You have nothing to worry about.” Their expertise reminded me of Dave Chappelle’s bit: “Every black dude in this room is a qualified paralegal. If one of us even started to do something wrong, an old black man would pop out of nowhere—‘Nigga don’t do that, that’s five to ten!’”

It was clear that jail, and its ever-present possibility, was just a part of their lives, as, say, being paid very little is a part of the life of an adjunct professor. I tried to imagine what that would be like, how different all my frames of reference would be. I would literally perceive the world differently: my perceptions would incorporate and embody utterly different value-judgments than they do, different expectations from moment to moment, and I’d have to be cognizant of entire dimensions of experience—fears, worries, possibilities, factors to be taken into consideration—that are currently beyond my horizons. The understanding sank in on a visceral level of how incredibly privileged I am.

But more than that: I could see my own views of the world changing somewhat. After all, to sit on a floor against steel bars for twelve hours, and then several hours more when I was moved up to the even more crowded holding pen we wait in until the court is ready to see us, is an experience that encourages introspection. The situation felt both surreal and much more real than my ordinary life. I thought of my daily routines, the mindless reading of news in the morning and evening, the pleasantries exchanged with fellow professors and students, the Youtube-watching at night in between grading and perusals of academic journals. I thought of the throngs that flood the streets of Manhattan every day on their shopping missions or sightseeing missions, and the bar-socializing with acquaintances—the trivialities shouted across the table over the din. It all seemed more hollow than ever.

Millions of us chatting happily outside or going to movies, averting our gaze from every unpleasantness, while other millions rot in steel-enclosed windowless misery—for throwing a few punches or having marijuana on them, or not legally being an American, or being poor and black in a white society. At this point I could say that our usual complacent behavior is contemptible and unconscionable, but what hit me most forcefully was just how false and empty it is. We live in and through illusion; our entire quotidian existence is grounded in denial. We have a pathetically partial view of the world, a parochial little outlook conditioned by frivolity and routine, blind to the very foundation of society underground in these cages that police the “dangerous classes.” I felt that here was the truth, the beating heart of America.

For, as we know, we live in an overwhelmingly bureaucratized society, a world increasingly shorn of human connections—sacrificed on the altar of marketization and privatization—which is precisely why it’s hurtling towards doom. Humanity is simply a non-factor in the political-economic equation. In fact, for a long time I’ve thought that the Holocaust, the apotheosis of bureaucratic inhumanity, is the clue to the moral essence of capitalist modernity, the perfect symbol. But on a less murderous scale, mass confinement in cages is an equally apt emblem. The prisoners are almost totally helpless, totally at the mercy of bureaucratic diktats and the whims of guards and wardens. And we know how helpless we all tend to feel with regard to any bureaucracy—government bureaucracies, insurance bureaucracies, workplace bureaucracies, bank bureaucracies. We’re completely subordinated to power, with hardly any recourses. The arbitrary power over life and death is only more pronounced in the case of the “criminal justice” bureaucracy.

The prison bureaucracy takes the alienating tendencies of capitalist institutions to their logical and literal conclusion, in the separation of people into their own concrete cells and the enforcement of this atomization by armed guards. Actually, in a sense, jail or even prison might, perversely, be less atomizing than the broader capitalist civilization they reflect, given that the basic unit of society is no longer the community or the family but really the lone individual with his computer and his smartphone—and, for his social context, the bureaucracy in which he is embedded (as employee, consumer, and citizen). At least in jail a “collective consciousness” can emerge, together with real sympathy and empathy. And the human interactions tend to have a stripped-down quality, a directness and rawness, very different from the impersonal fakeness outside.

By around 11 a.m. the remaining conversations in the cellblock had died down. By 12:00, and then 1:00, and then 2:00, an absolute listlessness had settled on us, except for periodic ejaculations of disgust at whatever incompetence or malice was keeping us down there. Time had stopped. I began to wonder if I’d ever be released; the thought of freedom seemed too good to be true. Maybe I’d be stuck here another day, or longer. Would I have to miss work on Monday? Some of the guys had missed work that day, putting their jobs in jeopardy. I looked at the bodies sprawled on the floor and thought, This is what matters in the world. The rest is a lie, as long as this exists. The way I’d lived, immersed in thoughts of self, seemed absurd and shameful. All that mattered was to fight against this, and all suffering. I had to make changes, drastic changes in how I lived. That this could exist, or conditions infinitely worse than this, was completely intolerable.

To think that every day in cities and towns across the country tens of thousands of people were streaming, handcuffed, into jails, prisons, and detention centers, there to languish at the mercy of the System, was beyond horrifying. What would people outside think if they could see through the thick walls of the Brooklyn Detention Complex and know what was going on in here! All those free, relatively carefree people right outside, strolling down the streets blissfully unaware of the mass suffering just a couple hundred feet away. The moral imperative was to de-atomize, to bring to light and bring together. Arbitrary power thrives on atomization, and grows to Goliath dimensions as long as it can live in the dark. The necessity is to shine a light on it and kill it.

At long last the moment of deliverance arrived: my name was called. Full of hope, I left the cell…to be transferred to another cell. In which there were perhaps thirty people, though it was scarcely larger than the one I’d spent the night in. But at least I was closer—so I hoped—to freedom. I was also trepidatious, not knowing what to expect when I faced the judge, for instance whether he would set bail, or whether the DA would prosecute despite the pitiful triviality of the incident that had landed me there. Soon after I was in the new cell, a man came in cursing the judge, whom he had just seen. “That motherfucker set bail even higher than they asked for! $2000. As soon as I saw him look down at the sheet, I knew it was over. They said I had an old warrant for littering, so they went after me.” Littering.

To be sure, others had committed more serious crimes. One middle-aged guy, a jovial fellow, had been caught shoplifting at Macy’s (to sell the items later). “I know what I did wrong now,” he said. “I gotta be more careful when there aren’t crowds. In the holiday season it was different—I probably took $20,000 worth. Easy. There are so many people it’s easy.” I noticed that they all drew a distinction between stealing and taking. “You don’t steal,” one guy said. “You take. A woman steals, I take. You gotta take it, just take what you need, it’s yours, and walk out of there.” Earlier I had talked to a pregnant young woman, attractive, confident, and articulate, who said she regularly steals—no, takes—expensive items from Macy’s (again, to sell them on the street). It isn’t really theft because she thinks she’s entitled to it, in light of how much the government takes from her and how cruelly the System treats people like her (i.e., poor African-Americans). She has a job, but the pay isn’t enough for her to provide for her family. It was clear to me that this sort of theft is widespread.

The situation, then, is predictably absurd: people are denied the ability to earn a living, and, in addition, government steals money from them when they can find work—yes, steals, for the logic of government is, arguably, no different from that of a protection racket—so they have to turn to illicit means of surviving; but in that case, if discovered, they’re sent to prison. So it’s Scylla or Charybdis. Deprivation or—deprivation in prison.

Meanwhile, my own brief period of deprivation was about to come to an end. The last couple of hours weren’t particularly eventful, aside from when one of the inmates had a seizure, complete with foaming at the mouth. I can’t say if it was due to negligence by the authorities, but my guess is not, since they acted fairly promptly to get him medical assistance. At any rate, by this point I was more than ready for freedom. Not to mention food. The thought of both was sweeter than I had ever known.

In the early evening my name was called for the last time, and I made my way to the courtroom. Whence to freedom, a half-hour later. Having no criminal record, I was let off easy. What happened to the others, I don’t know. What I do know is that as I walked outside into the drizzling rain, the taste of freedom in the air, people in handcuffs were being ushered into the back entrance of the building, out of the rain-scented air and into the sweat-stinking holding pens. Many of them would be repeat offenders, and this latest arrest might have dire effects on their lives. It would be harder to get a job, which would tempt them to take what they needed, which would raise the possibility of another arrest, and so the cycle would continue. The System would continue to be fed fresh meat, and it would grow bigger in scale, and ever more lives would be ground up in its gears. The System would continue to dominate a diabolically regimented society—unless its victims and their advocates could, somehow, throw a wrench into its gears and grind them to a halt.

I didn’t know how that could be done, but, newly inspired, I knew I had to take part.

Diagnosing the West with Sadistic Personality Disorder (SPD)

Western culture is clearly obsessed with rules, guilt, submissiveness and punishment.

By now it is clear that the West is the least free society on Earth. In North America and Europe, almost everyone is under constant scrutiny: people are spied on, observed, their personal information is being continually extracted, and the surveillance cameras are used indiscriminately.

Life is synchronized and managed. There are hardly any surprises.

One can sleep with whomever he or she wishes (as long as it is done within the ‘allowed protocol’). Homosexuality and bisexuality are allowed. But that is about all; that is how far ‘freedom’ usually stretches.

Rebellion is not only discouraged, it is fought against, brutally. For the tiniest misdemeanors or errors, people end up behind bars. As a result, the U.S. has more prisoners per capita than any other country on Earth, except the Seychelles.

And as a further result, almost all conversations, but especially public discourses, are now being controlled by so-called ‘political correctness’ and its variants.

But back to the culture of fear and punishment.

Look at the headlines of the Western newspapers. For example, The New York Times from April 12. 2018: “Punishment of Syria may be harsher this time”.

We are so used to such perverse language used by the Empire that it hardly strikes us as twisted, bizarre, pathological.

It stinks of some sadomasochistic cartoon, or of a stereotypical image of an atrocious English teacher holding a ruler over a pupil’s extended hands, shouting, “Shall I?”

Carl Gustav Jung described Western culture, on several occasions, as a “pathology”. He did it particularly after WWII, but he mentioned that the West had been committing terrible crimes in all parts of the world, for centuries. That is most likely why the Western mainstream psychiatrists and psychologists have been glorifying the ego-centric and generally apolitical Sigmund Freud, while ignoring, even defaming, Carl Gustav Jung.

Poster of human zoo at Military Museum in Paris (Photo: Andre Vltchek)

The extreme form of sadism is a medical condition; it is an illness. And the West has been clearly demonstrating disturbing and dangerous behavioral patterns for many centuries.

Let’s look at the definition of sadism, or professionally, Sadistic Personality Disorder (SPD), which both the United States and Europe could easily be diagnosed with.

This is an excerpt of a common definition of the SPD, which appears in and on many other on-line sites:

…The sadistic personality disorder is characterized by a pattern of gratuitous cruelty, aggression, and demeaning behaviors which indicate the existence of deep-seated contempt for other people and an utter lack of empathy. Some sadists are “utilitarian”: they leverage their explosive violence to establish a position of unchallenged dominance within a relationship…

It is familiar, isn’t it? The Empire’s behavior towards Indochina, China, Indonesia, Africa, Latin America, Russia, the Middle East and other parts of the world.

US sponsored coup in Chile on 9-11-1973 (Photo: Andre Vltchek)

What about the symptoms?

…Sadistic individuals have poor behavioral controls, manifested by a short temper, irritability, low frustration tolerance, and a controlling nature. From an interpersonal standpoint, they are noted to be harsh, hostile, manipulative, lacking in empathy, cold-hearted, and abrasive to those they deem to be their inferiors. Their cognitive nature is considered rigid and prone to social intolerance, and they are fascinated by weapons, war, and infamous crimes or perpetrators of atrocities. Sadists classically are believed to seek social positions that enable them to exercise their need to control others and dole out harsh punishment or humiliation…

Just translate “sadistic individuals” to “sadistic states”, or “sadistic culture”.

Is there any cure? Can a sadist be effectively and successfully treated?

Treating a sadistic personality disorder takes a long time…

And many sites and publications carry a clear disclaimer:

The above information is for processing purpose. The information provided herein should not be used during any medical emergency…

And humanity is right now clearly at the crossroads, facing annihilation, not only a ‘medical emergency’. The world may soon have to literally fight for its survival. It is because of the SPD of the West and its Empire.


So, what is in store for us now; for instance, for Syria?

What will the sadistic psychopath do to a country that refused to kneel, to prostitute itself, to beg for mercy, to sacrifice its people?

How horrible will the “punishment” be?

We have just witnessed 103 missiles being fired towards Damascus and Homs. But that is only what the Empire did to entertain its masses. It has been doing much more evil and cruel things to the nation which constantly refuses to glorify the Western imperialist and its neocon dogmas. For instance, the Empire’s ‘professionals’ have been manufacturing, training and arming the most atrocious terrorist groups and injecting them into the body of Syria.

The torture will, of course, continue. It clearly appears that this time the script will be based on some latter adaptation of the Marquise de Sade’s work, on his novel Juliette, not Justine. You see, in Justine, women were ‘only’ tied up, slapped and raped. In Juliette, they were cut to pieces, alive; they were burned and mutilated.

While Justine can still be read, no normal human being could go through the 700 pages of pure gore that is Juliette.

But our planet has somehow got used to the horrors that have been administered by the sick Western Empire.

People watch occurrences in places like Afghanistan, Syria, Iraq or Libya as ‘news’, not as the medical record of a severely ill psychiatric patient.

The most terrible ‘novel’ in the history of our Planet has been written, for centuries, by the appalling brutality and sadism of first Europe and then by its younger co-author – the United States.

And the human beings in many parts of our Planet have gotten so used to the carnage which surrounds them that they do not throw up anymore; they do not feel horrified, do not revolt against their fate. They just watch, as one country after another falls; is violated publicly, gets ravaged.

The mental illness of the perpetrator is undeniable. And it is contagious.

Names of, and photos of, murdered Chilean people by pro-US military junta (Photo: Andre Vltchek)

In turn, the extreme violence that has been engulfing the world has triggered various neuroses and mental conditions (masochism, extreme forms of submission, to name just two of many) among the victims.


Exposure to the constant and extreme violence ‘prescribed’ and administered by the West, has left most of the world in a neurotic lethargy.

Like a woman locked in a marriage with a brutal religious fanatic husband in some oppressive society, the world has eventually stopped resisting against the Western dictates and tyranny, and ‘accepted its fate’.

Many parts of the planet have developed ‘Stockholm Syndrome’: after being kidnapped, imprisoned, tormented, raped and humiliated, the victims have ‘fallen in love’ with their tyrant, adopting his worldview, while serving him full-heartedly and obediently.

This arrangement, of course, has nothing to do with the healthy or natural state of things!

Poster of Human Zoo at Military Museum, Paris (Photo: Andre Vltchek)

In Africa, Latin America, the Middle East and Asia, bizarre things are happening! People from those nations that have been robbed and devastated for centuries by the European and North American despots, have been flying happily and proudly to Paris, Berlin, London, Madrid, New York and other Western cities, in order to ‘learn’, to ‘study’ how to govern their own countries. There is usually no shame, and no stigma attached to such obvious intellectual prostitution.

Many victims are still dreaming about becoming like their victimizers, or even more so.

Many former and modern-day colonies of the West are listening, with straight faces, to the Europeans preaching to them (for a fee) about ‘good governance’, an ‘anti-corruption drive’ and ‘democracy’.

The media outlets of non-Western nations are taking news reports directly from Western press agencies. Even local political events are explained by those ‘wise’ and ‘superior’ Europeans and North Americans, not by the local thinkers. Locals are hardly ever trusted – only white faces with polished English, French or German accents are taken seriously.

Perverse? Is it perverse? Of course, it is! Many servile intellectuals from the ‘client’ states, when confronted, admit how sick the continuous global dictatorship is. Then they leave the table and continue to do what they have been doing for years and decades; the oldest profession in short.

Freedom Equality Brotherhood. For French maybe but not for colonized Vietnamese (Photo: Andre Vltchek)

Such a situation is truly insane. Or at least it is extremely paradoxical, bizarre, absurd. Even a mental clinic appears to make more sense than our beloved planet Earth.

However, clinical psychiatrists and psychologists are very rarely involved in analyzing the neuroses and psychological illnesses of the brutalized and colonized planet. They hardly ever ‘analyze’ the perpetrators, let alone expose them for what they really are.

Most of psychologists and psychiatrists are busy digging gold: encouraging human egotism, or even serving big corporations that are trying to ‘understand their employees better’, in order to control and to exploit them more effectively. Other ‘doctors’ go so far as to directly serve the Empire, helping to oppress and to ‘pacify’ the billions living in the colonies and new colonies of the West.

In 2015, I was invited as one of the speakers to the 14th International Symposium on the Contributions of Psychology to Peace, held in Johannesburg and Pretoria, South Africa (hosted by legendary UNISA).

During that fascinating encounter of the leading global psychologists, I spoke about the impact of wars and imperialism on the human psyche, but I also listened, attentively. And I learned many shocking things. For instance, during his chilling presentation, “Human Rights and U. S. Psychologists’ Wrongs: The Undermining of Professional Ethics in an Era of ‘Enhanced Interrogation’”, Professor Michael Wessells from Columbia University, New York, spoke about U.S. psychologists and their participation in torturing political prisoners.

Instead of diagnosing the Empire with SPD and other violent and dangerous conditions, many psychologists are actually helping to torture those who are opposing this unacceptable arrangement of the world.


Those who refuse to ‘learn from the West’, to fall in love with it, or at least to serve it faithfully, are being brutally punished.

Lashes are hitting exposed flesh. Entire nations are being destroyed, genocides distributed to all continents. East Timor, Afghanistan, Iraq: it never stops.

I follow the discourses of the US and especially British UN delegations, ‘discussing’ Syria and even Russia. What comes to my mind is Punjab in India. I recall those old, historic photos of Indian men being hanged by the Brits, pants down, and flogged in public.


They have been doing this kind of stuff for centuries. They like it. It clearly excites them. This is their democracy, their respect for human rights and for other cultures!

If someone refuses to take his or her pants down, they catch the person, rape him or her, then do the flogging anyway.

I also recall what my Ugandan friend used to tell me:

When the Brits came to Africa, to what is now Uganda, their army would enter our villages and first thing they’d do was to select the tallest and strongest man around. They’d then tie him up, face towards the tree. Then the British commander would rape, sodomize him in front of everybody. This was how they showed the locals who is charge.

Brits enjoying Africa

How symbolic!

How healthy is the culture that has been controlling our world for centuries!

One of the most frightening things about mental illnesses is that the patient usually does not realize that he or she is suffering from them.

It is about the time for the rest of the world to treat the West as a mental patient, not as the ‘leader of the free and democratic world’.

We have to think, to gather, to develop a strategy of how to deal with this unfortunate, in fact, terrible situation!

If we refuse to understand and to act, we may all end up in the most dangerous situation: as complacent servants of the perverse whims of a frustrated, extremely aggressive and truly dangerous SPD patient.

Challenges for Resolving Complex Conflicts

While conflict theories and resolution processes advanced dramatically during the second half of the 20th century, particularly thanks to the important work of several key scholars such as Professor Johan Galtung significant gaps remain in the conflict literature on how to deal with particular conflict configurations. Notably, these include the following four.

First, existing conflict theory does not adequately explain, emphasize and teach how to respond in those circumstances in which parties cannot be brought to the table to deeply consider a conflict and the measures necessary to resolve it. This particularly applies in cases where one or more parties is violently defending (often using a combination of direct and structural violence) substantial interrelated (material and non-material) interests. The conflict between China and Tibet over the Chinese-occupied Tibetan plateau, the many conflicts between western corporations and indigenous peoples over exploitation of the natural environment, and the conflict between the global elite and ‘ordinary’ people over resource allocation in the global economy are obvious examples of a vast number of conflicts in this category. As one of the rare conflict theorists who addresses this question, Galtung notes that structural violence ‘is not only evil, it is obstinate and must be fought’, and his preferred strategy is nonviolent revolution. But how?

Second, existing conflict theory does not explain how to respond in those circumstances in which one or more parties to the conflict are insane. The conflict between Israel and Palestine over Israeli-occupied Palestine classically illustrates this problem, particularly notable in the insanity of Israeli Prime Minister Binjamin Netanyahu, Defense Minister Avigdor Lieberman and Justice Minister Ayelet Shaked. But it is also readily illustrated by the insanity of the current political/military leadership in the USA and the insanity of the political, military and Buddhist leaders in Myanmar engaged in a genocidal assault on the Rohingya. For a brief discussion of the meaning and cause of this insanity see “The Global Elite is Insane Revisited“.

As an aside, there is little point deluding ourselves that insanity is not a problem or even ‘diplomatically’ not mentioning the insanity (if this is indeed the case) of certain parties in particular conflicts. The truth enables us to fully understand a conflict so that we can develop and implement a strategy to deal with all aspects of that truth. Any conflict strategy that fails to accurately identify and address all key aspects of the conflict, including the insanity of any of the parties, will virtually certainly fail.

Third, and more fundamentally, existing conflict theory does not take adequate account of the critical role that several unconscious emotions play in driving conflict in virtually all contexts, often preventing its resolution. This particularly applies in the case of (but is not limited to) suppressed terror, self-hatred and anger which are often unconsciously projected as fear of, hatred for and anger at an opponent or even an innocent third-party (essentially because this individual/group feels ‘safe’ to the person who is projecting).

While any significant ongoing conflict would illustrate this point adequately, the incredibly complex and interrelated conflicts being conducted in the Middle East, the prevalent Islamophobia in some western countries, and the conflicts over governance and exploitation of resources in the Democratic Republic of Congo are superlative examples. Ignoring suppressed (and projected) emotions can stymie conflict resolution in any context, interpersonally and geopolitically, and it does so frequently.

Fourth, existing conflict theory pays little attention to the extinction-causing conflict being ongoingly generated by human over-consumption in the finite planetary biosphere (and currently resulting in 200 species extinctions daily) which is sometimes inadequately identified as a conflict caused by capitalism’s drive for unending economic growth in a finite environment.

So what can we do?

Well, to begin, in all four categories of cases mentioned above, I would use Gandhian nonviolent strategy to compel violent opponents to participate in a conflict transformation process such as Galtung’s. Why nonviolent and why Gandhian? Nonviolent because our intention is to process the conflict to achieve a higher level of need satisfaction for all parties and violence against any or all participants is inconsistent with that intention. But Gandhian nonviolence because only Gandhi’s version of nonviolence has this conflict intention built into it.

‘But isn’t this nonviolent strategy simply coercion by another name?’ you might ask. Well, according to the Norwegian philosopher, Professor Arne Naess, it is not. In his view, if a change of will follows the scrutiny of norms in the context of new information while one is ‘in a state of full mental and bodily powers’, this is an act of personal freedom under optimal conditions. Naess highlights this point with the following example: Suppose that one person carries another against their will into the streets where there is a riot and, as a result of what they see, the carried person changes some of their attitudes and opinions. Was the change coerced? According to Naess, while the person was coerced into seeing something that caused the change, the change itself was not coerced. The distinction is important, Naess argues, because satyagraha (Gandhian nonviolent struggle)  is incompatible with changes of attitudes or opinions that are coerced.

To elaborate this point: Unlike other conceptions of nonviolence, Gandhi’s nonviolence is based on certain premises, including the importance of the truth, the sanctity and unity of all life, and the unity of means and end, so his strategy is always conducted within the framework of his desired political, social, economic and ecological vision for society as a whole and not limited to the purpose of any immediate campaign. It is for this reason that Gandhi’s approach to strategy is so important. He is always taking into account the ultimate end of all nonviolent struggle – a just, peaceful and ecologically sustainable society of self-realized human beings – not just the outcome of this campaign. He wants each campaign to contribute to the ultimate aim, not undermine vital elements of the long-term and overarching struggle to create a world without violence.

Consequently, given his conception of nonviolence, Gandhi’s intention is to reach a conflict outcome that recognizes the sanctity and unity of all life which, obviously, includes the lives (but also the physical and emotional well-being) of his opponents. His nonviolent strategy is designed to compel participation in a conflict process but not to impose his preferred outcome unilaterally. See Nonviolent Campaign Strategy and Nonviolent Defense/Liberation Strategy.

This can apply in the geopolitical context or in relation to ordinary individuals ‘merely’ participating in the violence of over-consumption. Using nonviolent strategy to campaign on the climate catastrophe or other environmental issues can include mobilizing individuals and communities to emulate Gandhi’s asceticism in a modest way by participating in the fifteen-year strategy outlined in “The Flame Tree Project to Save Life on Earth” which he inspired.

But even if we can use nonviolent strategy effectively to get the conflicting parties together, the reality is that suppressed and projected emotions – particularly fear, self-hatred and anger as mentioned above – or even outright insanity on the part of one or more parties may still make efforts to effectively transform the conflict impossible. So for conflict resolution to occur, we need individuals who are willing and able to participate with at least minimal goodwill in designing a superior conflict outcome beneficial to everyone concerned.

Hence, I would do one more thing in connection with this process. Prior to, and then also in parallel with, the ‘formal’ conflict process, I would provide opportunities for all individuals engaged in the process (or otherwise critical to it because of their ‘background’ role, perhaps as a leader not personally present at the formal conflict process) to explore in a private setting with a skilled ‘nisteler’ (who is outside the conflict process), the unconscious emotions that are driving their particular approach to the conflict. The purpose of this nisteling is to allow each participant in the conflict process to bring a higher level of self-awareness to it.

I am not going to pretend that this would necessarily be possible, quick, easy or even work in every context. Insane individuals are obviously the last to know they have a psychological problem and the least likely to participate in a process designed to uncover and remove the roots of their insanity. However, those who are trapped in a dysfunctional psychological state short of insanity may be willing to avail themselves of the opportunity. In time, the value of this aspect of the conflict resolution process should become apparent, particularly because delusions and projections are exposed by the person themself (as an outcome of the expertise of the person nisteling).

Obviously, I am emphasizing the psychological aspects of the conflict process because my own considerable experience as a nonviolent activist together with my research convinces me that understanding violence requires an understanding of the psychology that drives it. If you are interested, you can read about the psychology of violence, including the 23 psychological characteristics in the emotional profile of archetype perpetrators of violence, in the documents “Why Violence?” and “Fearless Psychology and Fearful Psychology: Principles and Practice.”

Ideally, I would like to see the concept of nistelers operating prior to, and then parallel with, focused attention on the conflict itself normalized as an inherent part of the conflict resolution process. Clearly, we need teams of people equipped to perform this service, a challenge in itself in the short-term.

If, however, conflicting parties cannot be convinced to participate in this process with reasonable goodwill, we can always revert to using nonviolent strategy to compel them to do so. And, if all attempts to conduct a reasonable conflict process fail (particularly in a circumstance in which insanity is the cause of this failure), to impose a nonviolent solution which nevertheless takes account of the insane’s party’s legitimate needs. (Yes, on just that one detail, I diverge from Gandhi.)

Having stated that, however, I acknowledge that only a rare individual has the capacity to think, plan and act strategically in tackling a violent conflict nonviolently, so considerable education in nonviolent strategy will be necessary and is a priority.

Given what is at stake, however – a superior strategy for tackling and resolving violent geopolitical conflicts including those (such as the threat of nuclear war, the climate catastrophe and decimation of the biosphere) that threaten human extinction – any resources devoted to improving our capacity to deliver this outcome would be well spent.

Provided, of course, that reducing (and ultimately eliminating) violence and resolving conflict is your aim.

In addition to the above, I would do something else more generally (that is, outside the conflict process).

Given that dysfunctional parenting is ultimately responsible for the behaviour of those individuals who generate and perpetuate violent conflicts, I would encourage all parents to consider making “My Promise to Children” so that we start to produce a higher proportion of functional individuals who know how to powerfully resolve conflicts in their lives without resort to violence. If any parent feels unable to make this promise, then they have the option of tackling this problem at its source by “Putting Feelings First.”

If we do not dramatically and quickly improve our individual and collective capacity to resolve conflicts nonviolently, including when we are dealing with individuals who are insane, then one day relatively soon we will share the fate of those 200 species of life we drove to extinction today.