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Anonymous Conservative -- Leftists Are Going Soviet
'..."A sociologist might point to a decline in social trust over the past few decades—they have ways of measuring this—and speculate about its bearing on political speech. One wonders: Who am I talking to? How will my utterances be received? What sort of allegiances are in play here? In the absence of trust, it becomes necessary to send explicit signals. We become fastidious in speech and observe gestures of affirmation and condemnation that would be unnecessary among friends. -- The more insecure one’s position (for example, as a middle manager who senses his disposability, or a graduate student who hopes for admittance to the academic guild), the more important it is to signal virtue and castigate the usual villains. In some settings these performative imperatives lead us to mimic the ideologue. But from the outside, mimicry may be indistinguishable from the real thing. This uncertainty heightens the atmosphere of mistrust, as in the Soviet world where one could never be sure who might be an informer. Such informers need not be ideologues themselves, just opportunists." -- What they are seeing is the amygdala aspect of the r-selected ideology. As the r-strategy grows, the ability of their amygdalae to endure in the presence of adversity diminishes, and they grow ever more frantic to shut off the angst. This is common to leftism, because all of leftism is an adaptation to ease, and a consequent inability to tolerate adversity. -- As a result, everywhere leftism grows, you find an ever more panicked group of neurotics, to whom life is completely expendable in the pursuit of total and complete validation of their every r-strategist urge. It is all inability to endure in the face of even the most minor amygdala-stimulation. -- More and more, I think the decision point that determines your path is your immediate response in the face of that first hint of a stressor. If you fear the sensation itself, it creates a feed-forward mechanism that spins up the amygdala to unbearable levels. Once you fear the fear itself, you will rapidly approach a place where you will do anything to turn it off, and it will not matter how minor the initial stressor is.'
rkselectiontheory  politicalcorrectness  facecrime  totalitarianism  1984 
5 days ago by adamcrowe
Emmett Rensin, "You don’t know Hannah Arendt"
" two things should be clear about Arendt. First: She is a reactionary. What else can be said of somebody who explicitly believes that the material liberation of workers is not only misguided but actively dangerous? Second, in 1963, Arendt articulated what has become the animating principle of American liberal technocrats: The proper formulation of society consists of elites deliberating within the bounds of established civility norms, safe from the untrustworthy and violent impulses of the masses. If the Democratic Party has improved on this position, it is only in recognizing that the masses must sometimes be given a pittance of food and medicine to stave off total revolt. No wonder Arendt appeals to the pundit-technocrats of today "
totalitarianism  fascism  liberalism  progressivism 
17 days ago by bryanalexander
Inside Cuba's DIY Internet Revolution
"In Cuba, where Wi-Fi is both slow and terrible, you will be an emissary from the future, a hint of the degeneracy to come. You’re a full-on mainlining internet junkie with the world’s uproar piped into your head 24/7, your emotional landscape terraformed and buffeted by whatever some narcissist just posted on Instagram or some windbag on Twitter. But like the “not even once” warnings around drugs like meth, you know that after the internet is in Cubans’ pockets, it’s over. Even backward, bitter-ender communist Cuba will become part of the vast data Borg, tied via arterial fiber-­optic cables and Wi-Fi to the same pandemonium that gave us cat videos, live­streamed murders, and President Donald J. Trump. The real irony is that if the internet does topple the government and bring democracy to this democracy-starved island, it’ll happen just as democracy itself is being undone by Facebook and every other filter-bubble-­creating, political-polarization-amplifying, algorithm-optimized feed. But we’re getting ahead of ourselves, and also oversimplifying, because the Cubans—the very resourceful Cubans—haven’t exactly been sitting around sipping mojitos as the digital revolución passed them by. They have workarounds. Oh, do they have workarounds."

"Like some weird species in an isolated redoubt like Australia, Cuba has been evolving convergently (if mostly independently) to the outside world, even if several technical generations later. Turns out if you connect twitchy, narcissistic, boredom-prone humans via digital media, no matter how makeshift the plumbing, they behave in exactly the same way."

"Here’s the tragic reality that the optimists in Silicon Valley don’t realize: Technology isn’t going to “save,” “ruin,” or otherwise seriously change Cuba any more than tourism did. The country embraced tourism in the early ’90s and since then has served as a preeminent Eurotrash vacation destination. But it turns out Western tourists don’t actually pack democracy in their luggage when they come to gawk at tyrannical regimes like visitors in some immersive zoo.
"If the world has learned anything from the past two decades of Cuban economic liberalization, it’s that what happens inside Cuba is a function of the regime’s decisions and is almost completely unaffected by anything the international community does." [think China - tmx]

-- Antonio García Martínez
Wired | wired.com | 26 jul 2017
China  Cuba  Internet  internet-freedom  internet-history  internet-power  society  tech  tech-culture  tech-history  tech-news  totalitarianism  type-article 
22 days ago by tometaxu
GrrrGraphics / Ben Garrison -- Ship of Fools
'The Democratic Party is in decline. They have no real leaders on the horizon and those running the show are hopelessly corrupt. -- ... The Democrats have become defacto Socialists who want open borders and globalism. The LGBQT+ crowd keeps adding on letters and that’s all about shutting down free speech and destroying the family—and even reality. Their behavior is exactly what the communist globalists want. Call someone who considers themselves ‘intersexual’ a male or female? Then you’re a hater or a whatever-phobe and some will demand that you pay a large fine or be locked up because feelings were hurt.'
history  america  socialism  newspeak  totalitarianism 
6 weeks ago by adamcrowe
Aeon Essays -- [Terror, Love and Brainwashing: Attachment in Cults and Totalitarian Systems] by Alexandra Stein
'...For a totalist system to wield complete control, the leader must tap fear – this is the fourth element of totalism. The process of brainwashing that totalist systems engage in is one of psychological, coercive manipulation where the leader or group alternates terror with ‘love’. Bowlby said that when we are frightened, we don’t simply run away from the fear, but run to a safe haven, ‘to someone…’ – and that someone is usually a person to whom we feel attached. But when the supposed safe haven is also the source of the fear, then running to that person is a failing strategy, causing the frightened person to freeze, trapped between approach and avoidance. -- Mary Main, the renowned attachment researcher at the University of California, Berkeley, called this type of fear-based relationship ‘disorganised attachment’. This has a two-fold result: a confused emotional bonding to the source of fear in a failed attempt to seek comfort, and a cognitive dissociation, that is, the inability to think about one’s feelings. Fear or stress without escape – ‘fright without solution’, as attachment researchers refer to it – is a traumatic state that derails a person’s ability to think logically and clearly about the situation and therefore to take action to resolve it. Further, never achieving safety from the threat, they will keep returning to the relationship trying to gain that safety. Having disabled logical thinking about the traumatic relationship, the leader can then introduce even more of the fictitious ideology to explain away and redirect the follower’s terror. -- It’s a positive feedback loop with a biochemical element: physiologically, the victim is engaged in an effort to manage their cortisol or anxiety levels by seeking proximity to a safe haven, but never succeeding in attaining adequate comfort. It is for this reason that we can predict that cultic systems will attempt to interfere with and control any alternative attachment relationships a person might have. To fail to do so would allow the follower to find a safe haven elsewhere and potentially escape the emotional and cognitive control of the group. This is the same thing we see in controlling relationships such as in cases of domestic violence, of the Stockholm Syndrome or, frequently, with pimps and prostitutes, as well as in human trafficking. -- ... Every day in the media we can see the destructive power of this coercive psychological control put in place by pathological leaders. Whether it is parents who neglect or abuse children under a leader’s command, or terrorist fighters who blow themselves up for a fictional liberation, or parishioners impoverished by so-called ‘prosperity’ preachers, getting people to this point requires the conditions and processes I have outlined here. Once this fear-based control is in place, it is quite difficult to break: the follower’s dissociation and disorganised emotional attachment to the leader or group makes it extremely difficult to look clearly at what is happening. In fact, any attempt to do so only creates more fear, causing further disorganised bonding to the group to attempt to ease the stress.' -- It's hard to get enough of something that almost works. ~ Vincent Felitti
psychology  attachment  cults  totalitarianism  brainwashing  doublebind  stockholmsyndrome  addiction 
7 weeks ago by adamcrowe
Thinking and Friendship in Dark Times: Hannah Arendt for Now | On Being
[via: https://www.instagram.com/p/BUht-yij3OyVQraCWufQICDNRQbRNmhMZd0s_M0/

"Still thinking about the recent @onbeing podcast with historian Lyndsey Stonebridge talking about the new/old/new wisdom of Hannah Arendt. Cannot recommend highly enough: the "organized loneliness" of totalitarianism, the limits of empathy as commonly defined, on refugees and belonging, on the theater of politics and neighborly love. Gonna have to re-listen with a notebook in hand."]

"MS. TIPPETT: I think, just for me, rereading The Origins of Totalitarianism, dipping back into her after quite a few years, that she wasn’t just — this is not historical. It’s not history-telling. It’s really delving into the human essence of what we experience and analyze as political historical events.

But something that struck me so much that I’d forgotten is this idea about the isolation of — that she wrote, “What prepares men for a totalitarian domination” — and here, again, is what happens in the human heart and psyche and society that makes these things possible — “is the fact that loneliness, once a borderline experience, usually suffered in certain marginal social conditions like old age, has become an everyday experience of the ever-growing masses of our century.”

And if I think about the Brexit experience in the UK, and I think about this last presidential election in the US, so much of the dynamic were human beings who had felt unseen and feel disconnected. It’s that language, she says, “atomized, isolated individuals.”

MS. STONEBRIDGE: Yeah. And she makes a further distinction in the last chapter of Origins of Totalitarianism, which she wrote later, between uprootedness, which is what people — since the Industrial Revolution, this has happened, but obviously, it’s got worse — and in periods of economic crisis, it gets far worse — is not feeling recognized, not feeling at home. So it’s a kind of malaise about rootedness. And then she contrasts and compares with superfluousness, which is not being not being treated like you’re in the world at all.

And that was the camps, and that is the refugee camps. So there’s this awful relationship between the uprooted of the world, in Europe, in the States, and the new superfluous of the world, which she understood very well because she was one of the superfluous of the world in the 1940s. So I think she was very interested in that relationship. And I think you’re absolutely right; the loneliness is absolutely crucial, but it’s the question of how we imagine a response to that. I think it’s very interesting — I discovered recently that Hannah Arendt taught George Orwell’s 1984 to Berkeley undergraduates in 1955. [laughs]

MS. TIPPETT: [laughs] Another new bestseller.

MS. STONEBRIDGE: Exactly. Another new — and what would one give to have been in that classroom?

MS. TIPPETT: [laughs] Right.

MS. STONEBRIDGE: Maybe your listeners were in Berkeley in 1955 being taught 1984 by Hannah Arendt. [laughs] I would love to hear. And she had — I think she read the novel earlier because she started rewriting the last chapter of Origins of Totalitarianism. So she’s getting that kind of analysis off Orwell. She’s in dialogue with Orwell, who’s, of course, dead by then. And he’s saying, “Actually, this is what happens.” The visional title of 1984 was The Last Man in Europe. I mean, if you can hear the Brexit resonance. [laughs]

MS. TIPPETT: Yeah.

MS. STONEBRIDGE: The Last Man in Europe. And the loneliness. And the reason why Winston Smith is so drawn to Big Brother in the end is he cannot bear being alone. And I think you’re absolutely right. Listening to that cri de cœur, that cry of the heart around not having a place to go. But I, on the other hand — she would have been, I think, very cautious of having too ready answers to what you do with that dilemma.

I mean, she’d been very, very suspicious of throwing up another worldview or ideology to end the loneliness or very — I think she’d be very impatient with the way that those of us who are trying to react to our current scenarios, both in the UK and the US, are either turning on each other, or blaming the liberal elite, or blaming high capitalism, or blaming whatever. Making people un-lonely is a good project, but how that’s going to happen, what politics you need for that to happen is going to be a very, very hard question.

MS. TIPPETT: Right. Or even if politics is the place where that would start, if it would be a political project, which is a different kind of question to raise in the 21st century than it was in the 20th century…

MS. STONEBRIDGE: Absolutely.

MS. TIPPETT: And that is something I wanted to ask you also because she had this insistence that people should be more political, which meant one thing for her, and maybe this is a way in which the foundation on which that idea was based in her century is so different. I mean, because politics itself is called into question in a different way as part of our crisis.

MS. STONEBRIDGE: Yeah. I was very interested about your question about imagination because I think we talk a lot today about empathy and suffering. And I’m like Arendt. I’m always a bit wary. It sounds like a terrible thing to say. I’m really a bit wary about empathy. [laughs] I really don’t know about this.

MS. TIPPETT: I wanted to ask you about that because when we talk — talking about loneliness, as we’re discussing it in the context of her work, it’s clearly the human condition, and it can be a personal experience. But it’s not talking about loneliness as something that, if we can be compassionate towards each other’s loneliness, things will get better.

MS. STONEBRIDGE: Well, I think for her — I mean, she was critical of pity, and she wrote very famously in her On Revolution book that what she didn’t like about pity is it kept the power relationship. Other people’s suffering for the one who’s doing the pitying or the empathizing keeps the power.

And also, she didn’t like it because once you have suffering as your ground zero, you can allow for anything in the name to end that suffering. And that was the tragedy for her of the French Revolution. We have to be piteous in order to save the suffering people. And she’s thinking about what it’s like to imagine not being in the place you’re in, to be imagine to be in the place of another.

And that’s slightly different from pity, and it’s a slightly different take from empathy, because it involves something a bit harder, actually. [laughs] So when she’s teaching to Berkeley students in 1955, she says, “Imagine what it was like to have the political experience of a European, which is an experience totally unlike yours.” And then she puts in brackets, “A bit like mine, but totally unlike yours.” [laughs]

MS. TIPPETT: [laughs] Right.

MS. STONEBRIDGE: Which I thought was very sweet given what she’d just been through. And I think it’s that kind of — what she says to do is not just to empathize, but which is to actually build blueprints, or worlds, or frames for understanding experience that is not ours, that cannot be incorporated into ours. So why I think it’s different from empathy or pity is, when you are imagining — because you’re imagining to be empathetic or to share suffering — you’re immediately incorporating that experience into a view of yourself and your own worldview.

What Arendt wanted was actually something a bit more radical than that, is to imagine something that’s not your world, that makes you feel uncomfortable. And that’s where the work has to start. And that’s why she was also very committed to thinking. [laughs]

MS. TIPPETT: Right.

MS. STONEBRIDGE: To the activity of thinking.

MS. TIPPETT: Yes. And…

MS. STONEBRIDGE: Which is how you do that.

MS. TIPPETT: Which is how you do that. Right. And honestly, Americans have a very conflicted kind of relationship, historically and philosophically, with thought and ideas. It’s a different thing than it was, for example, in the Germany that Hannah Arendt was raised in. The power of ideas. But it feels to me like there might be a receptivity now precisely because we see that it’s not getting us anywhere to be meeting my emotion with your emotion. Her — as you say, you can only have moral imagination if you also think, if you are thinking.

You talked in this podcast I heard you in that brought me to you, In Our Time, about how she always talked about the dialogue we have in our heads, that we are constantly working out what it means to be human, to be a person, whether we realize it or not."



"MS. TIPPETT: So one of her famous phrases is the “banality of evil,” which was an observation she made about Eichmann, and that was controversial. But you said something about the bureaucratization, which was part of that banality, a refuge for — instead of thinking, you are part of the system, and you follow the rules, and you enact the rules.

And again, not to — I really would not compare Eichmann to anyone alive right now in full, but the revulsion and the sense of alienation people all over the place have from bureaucracy, which in our age is globalized, right? The way the phrase “the government” will be received in many places in the US, the way the phrase “the EU” is received in England, there are echoes of something that goes wrong — something that goes wrong in human societies that were still with us or we’re feeling again. I don’t know.

MS. STONEBRIDGE: Yeah, I think it’s — one of the first things Arendt did when she finally got to New York, one of her first jobs was to help edit Kafka’s diaries. You remember the story of The Castle near the stranger is kind of a — it’s certainly a migrant story. You know, stranger arrives in a new place, he comes for work, and then he can’t work out what’s going on, and he can’t settle, and he’s blocked by this … [more]
hannahjarendt  via:ablerism  kristatippett  2017  lyndseystonebridge  totalitarianism  empathy  refugees  belonging  politics  neighborliness  love  organizedloneliness  thinking  howwethink  acitivism  activists  isonomia  liberty  freedom 
11 weeks ago by robertogreco

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