The spread of a
commercial i.e. market economy led to environmental degradation and increasing
poverty for much of the worlds’ population. But, the later stages of this
movement capitalism became fully developed. As capitalism was actively
developed through government intervention, the market economy went beyond
mercantilism to aggressively undermine the cultural roots of mutual aid and
social responsibility that was a part of every economy until the capitalist
transformation of society. Capitalism by destroying traditional cultural
traditions that stood in the way of profits for the sake of accumulated wealth
with no other concern than amassing riches and personal economic advantage
became a worldwide observable fact. The pervasiveness of an all-inclusive and unregulated market
cut away the cultural meaning of life from large populations leading to anomie.
Traditional economic
behavior was embedded in social relations extending to the community as a
whole, however defined. The motivation for work was social responsibility.
Capitalism separates the individual from her cultural community to be reborn as
a wageworker and a consumer.
Labor is the energy of a
living human being. Land is nature in its’ pure form. Both predate capitalism
and are necessary for life. Either separated from their natural setting and
sold as a commodity or merchandise, is to treat life as an inanimate object or
lifeless inert article of trade or freight and sold for money without concern
for it’s living history.
A self-regulating market
is a modern fiction. An economy unconstrained by social regulations operating
only by the laws of supply and demand never really existed for any length of
time. Nearly all factions of society, moved to have their interests protected.
A self-regulating market
is a historical anomaly. It happened only once and spread from Britain and
Northwest Europe to the rest of the world. Without the force of direct
government intervention it would have never happened. It spread outside of its
birthplace only by force of arms. As this cancer spread it recreated a new
world in its own image. Everything can be bought and sold on the open market.
This would become so hazardous and disorderly, that a counter movement formed
all most at once. As the movement for a self-regulating market spread, so did a
counter movement of intervention and regulation. This self-regulating market
was and is an idea so unfamiliar to what is to be human. Capitalism in its pure
form is utterly injurious and damaging of both culture and society a counter
movement became necessary.
Capitalism is a history
of two movements coexisting, codependent and opposing each other at every turn.
The first is a self-regulating market governed by the laws of supply and
demand, keeping government regulations out of the market processes. The other
is direct government intervention and regulations to protect people, land,
culture and society from the cruel ravenous ravages of a self-regulating
market. Pre-capitalist society economic behavior has always been embedded in
social relations and deeply rooted in social responsibilities. To even attempt a self-regulating
market, flies in the face of all known human history until now. This effort is
both the only one of its kind and unequaled in history. Separating economic
decisions from community concerns, hoping a self-regulating market by invisible
forces will take care of everyone. Markets have very ancient roots. But,
everywhere markets were carefully and jealously regulated. Markets worked best
when they were peripheral to the rest of the economy. Only through violent
revolution and imperial conquests did the self-regulating market spread. To end
direct government intervention, direct government intervention became necessary
in the form of liberal revolutions. To end cultural and social constraints on
the market a new culture and society was formed. The result was so catastrophic
and disruptive that a counter movement grew up at the same time.
Traditional societies
all held that members had a right to live, and society as a whole had the
responsibility to keep the members alive. In return members had the shared
obligation to jointly labor for the good of the larger community. The main
economic incentive to work was this social responsibility. But, 19th
century British and European classical economists came up with the theory only
by the joint motivations of greed and hunger motivated people to work. Wages
like any other commodity must remain determined by supply and demand. Any
attempt to raise wages or give assistance to the poor would only breed
laziness. Thus, even worse than
the grinding poverty created by the spread of a market that leads to periodic
over production and economic collapse, is the social and cultural disruption,
by replacing social ties founded on mutual aid as defined by the culture of the
people, with profits for the sake of profits. Cultural bonds were ripped
asunder. Devastating anomie leading to self-destruction and death of entire
communities. Those that survived were transformed to meet the needs of business
owners and investors. To fight back workers formed unions, farmers joined with
other farmers to form cooperatives and radical political parties, socialist
organizations of all kinds were also created. Even the defenders of the
self-regulating market periodically needed and expected government
bailouts. Labor legislation and
union busting are fought out within the government. The anti-capitalist
movement often sees government as an enemy protecting the capitalist. So, it is
not so easy as the left wants big government and the right wants a smaller
government. In fact both only likes government if it is on their side on a
particular issue, or they both want less government. The difference is social
responsibility or self-regulating market, motivated by either ethical concerns
for the community as a whole or greed and hunger.
Lassie-faire or the
self-regulating market cannot coexist with democracy. Political democracy is
meaningless without economic democracy. Democracy allows for the greatest say
of everyone in those decisions affecting their lives. Only some sort of
collectivist, cooperative economy or socialism is compatible with democracy.
Capitalism leads to political autocracy and economic concentration and
centralization.
Cross-culturally and
historically the study of economic systems show not only markets being
peripheral to providing for community needs, but economic activity is always
embedded ethics governing social relations. Poverty was temporary as the poor
had a claim on needed resources as members of the community.
Redistribution of needed
supplies and assets from the larger social unit to individuals and families in
need was common throughout history and across cultures. Comprehensive
reciprocity, reciprocated bargains, mutual aid, shared giving and receiving, balanced gift giving, unbiased sharing,
concern for public wellbeing and redistribution was common everywhere.
Kinship extended outward
from the nuclear family to larger extended families. Then it extends to lineage, clan, tribe and ethnic identity. The household, neighborhood,
village, city, locality, region and nation are also a way of looking at it. At
each level there was certain expectations concerning both rights and benefits
on one side and responsibilities on the other.
Long distance trade
differed from one historical period and people involved to another. But, a
competitive market did not govern it. Often it was a matter of ceremonial gift
giving of gifts of equivalent value, other times formal donations of assistance
with expectations of approaching support, negotiated prices, synchronized and contracted
worth of items in the exchange. Even under mercantilism an openly competitive
market was lacking. External trade was located only in ports and major towns
exchanges rates were set through political agreements and not simply supply and
demand.
Local markets were
always peripheral. As tangential markets, they were exclusively located in the
market place. Because they were solely to be found in the market place most
often they were limited to a single market day each week. These market places
were the home of a highly competitive market with haggling, bargaining,
quibbling, bartering and other behaviors best kept away from the rest of the
community where people could let lose without endangering the remainder of the neighborhood.
Both types of markets were important, but the quest for profit need be
carefully controlled. This worry was a near cross-cultural concern throughout
history. Markets remained
peripheral throughout history so as not threaten the rest of the economic
activities that were arranged so as to assure basic needs and requests were
met. Production for use was the main part of the economy. Production for profit
always remained supplementary.
With the rise of the
state in Britain and Western Europe local trade was amalgamated into national
trade. With universal units of measure, all-purpose money in national currency,
and protection of movable property on national highways was necessary. The
national merchants and investment bankers of mercantilists created the
preconditions for capitalism. Later through the liberal revolutions the
industrialists and financiers would shatter the tight controls over the economy
of the monarch, royal bureaucrats, national merchants and investment bankers of
mercantilism. Laissez of the faire self-regulating market was born. This new
economic system required restructuring not only of earlier types of markets,
but the economy as a whole. This was a totally artificial creation, brought
about by the political power of a small group of the politically influential
leading a broader democratic revolution. This revolutionary vanguard would
later abandon democracy for private property, wealth and capitalism.
Land everywhere is
central to every economic system. This is nature in its simplest form. Land is
necessary to human life. Everywhere access to the resources of the land was
central to every community and its entire people. By making land as something
that can be owned exclusively by a single individual and be sold by that
individual for money to another separating all other claimants from that
particular piece of land. With private property all hopes of democracy is
destroyed.
Land is basic to human
survival and the long-term life of the community. People are a people because
of their roots deep in land. This is true for nomads and farmers. Community
stability has a pedigree full of meaning in the soil. Also each member had a
role to play and therefore was protected. These deep and profound cultural
roots had to be shattered to turn people into wageworkers forced to sell their
labor power in order just to subsist. If land is an article of trade than so
are the people who lived off the land and are now alienated from that land. The
people must be reduced to poverty, hunger and indigence by losing any claim to
resources needed to live. Free labor was born. The only social obligation on
the part of the worker is not to die of hunger. The only public duty on the
part of the capitalist is to gain as much profits as possible. Death was
everywhere. Rebellion, crime, and desperate populations were the norm. The
Capitalist driven by greed over produced glutting the markets and created one
economic collapse after another. Self-regulating markets gave birth a movement
to regulate and control those markets.
The study of
economics should be grounded in historical sociology, cultural anthropology and
most of all social ethics. Value Free is impossible, cowardly and immoral we
are all products of our social environment and thus in part responsible. As
Frederick Engels has taught us Scientific Socialism uses rigorous Historical
Sociology to guide Social Activism. Economic theories that are both ahistorical
and value free also distorts more than it reveals. Ethics are as much a part of
human evolution as bipedal locomotion or opposable thumbs. We learn as we grow
from helpless infants to responsible adults is that the day to day economic
activity is not only required for continued existence on this planet, but it is
grounded in an ethical core, even the amoral or immoral is an ethical core
though a destructive one. How we relate to those we love, like or know says a
lot. How we respond to the culture we are a part of also says a lot. To understand this we need to presuppose
a capability of criticizing oneself
objectively
approach to oneself and our life.
The day-to-day tasks of
staying alive and supporting our selves is established through economic
behavior guided by a set of ethics good or bad. The routine everyday jobs must
be organized in such a way as people in order to live, and to establish the
social units and cultures necessary for that life can utilize the resources
that exist in nature. Life itself requires someone be responsible for
maintaining life. If I am not free to take that responsibility on myself then
someone must take on that responsibility for me. The choices needed to carryout
those decisions involved in that responsibility should be taken on by me. If
not then suppose impudence however restrained. The ethics of responsibility is
learned only through actually participating in the decisions of the commonplace
efforts and the everyday jobs of safeguarding the living and sustaining
ourselves. Consideration, thoughtfulness and concerned insight along with
historical facts are the building blocks of sympathetic understanding. Mutual
aid and cooperation at some point are necessary for the survival of society if
not the human species. Shared
assistance and collaboration are not eliminated through the philosophy of
rugged individualism of capitalism, but is caged up and used by the capitalist
to avoid his social obligations, or by the worker in collaboration with other
workers as an underground movement for her survival and the survival of the
community.
The call of conscience
requires a transparent society.
The necessities of a sense of right and wrong need a visible culture of
concern. Most of our economic
behavior is such a small part of an ever-larger picture that few are aware of
the consequences of our collective economic activities. Capitalism is dominated
by a logic that is beyond any input by the individuals involved, including the
capitalists. Therefore there is a need for constant damage control. All actions
have public costs to the community, as well as possible benefits. All behavior
has social consequences. Social organization, relations of power and the
economy clearly rest on the behavior of individuals. The participation by
individuals if it is to be free must also be ethical. Most people want the best
for themselves and their families. A more humane economic system is a
prerequisite for freedom. A complementary caring economy with a method for
mutual aid is a must for liberty, which is essential for democracy. Joint
accountability is the first step toward democracy. Personal freedom, even in a
free society, can happen only if a person chooses to accept that freedom.
America must join the
community of nations, not the first among equals, but an equal among equals.
Humility, reserve, modesty, gentleness and understanding of self-imposed
limitations allow other people to share in gaining their freedom. Conservation
of resources is a gift to our children. The approachable and complimentary carrying
out of cooperative dependability makes each accountable for everybody. This is
why historical sociology objectively deals with facts but is always
subjectively and ethically bound. Even topics studied and methods used have an
ethical and subjective quality to it.
In the colonies, former
colonies and marginal countries with a serious reduction of resources needed to
develop, are the nations that global capitalism instead of improving the
standard of living of the majority, only increased material poverty of the
greater part of the population. Pre-capitalist poverty only led to increased
solidarity and mutual aid within the community. Except during severe famines
caused by droughts, floods and other climatic disasters people helped each
other survive. With capitalism famines became away of life. Permanent
starvation is the result of not enough money to buy food. Kinship and village
life was weakened and ties of shared objectives and assistance was also
weakened. Culturally organized relations of joint support are now easily
overwhelmed and hunger is now expected. As undernourishment becomes the new
normal an even worse malady is born. Loss of self-respect, rapid decline in
communal meaning, anomie and a collapse of
social norms and absence of cultural values, and being forced into work for
wages. The result was and is Global capitalism creates forced economic activity
that is disconnected from those same social relations that allowed people to
survive poverty with dignity in tact. This obliteration of the cultural
patterns that defined a personal identity was traumatized. This then is the
offspring of a self-regulating market. Production for use always provided the
peoples needs and profits were always secondary if considered at all. Thus,
capitalism fails dramatically even in the short run.
Because life is so complex that nearly everyday brings with it unforeseen
outcomes, economies required a concern for the greater good to be built into
decisions made even by individuals. As new needs arose, cultures evolved to
meet those changing needs. Economic systems continued to change along side of
the rest of society. But, what remained the same was production for use at the
local level. Markets that did exist where always kept on the margins of
day-to-day life of the over all population. Most economic activities were
filled with cultural meanings and embedded in social relations. Individual
accumulation of wealth for wealth sake, while existing only affected a minority
of the population and was never allowed too threaten the larger economy. It was
assumed markets worked best when they were peripheral and tightly controlled by
outside forces. Markets that were secondary and closely monitored by religion,
government, kinship considerations or other external influences were welcome
under limited circumstances. Only under capitalism was individual advantage,
accumulation of wealth and needs of the self became and end in itself that did
not need to be justified. Narcissism and sociopathic behavior became ethically
acceptable. An individual’s importance was defined by income. Vanity,
antisocial, and arrogance became the preferred a life style resulting in
self-centeredness and a feeling of emptiness. But, resistence to capitalism is
everywhere. Everywhere mutual aid takes on new meaning. Labor unions, cooperatives,
national rights struggles, and human rights groups are just some examples.
The
establishment of the so-called welfare state is another example of the
resistence against capitalism. Often seen as to be better than insurrection even by some
capitalists. But, the redistribution is highly bureaucratic and thus without
the close social relations found in traditional societies. True democracy would
have a solid economic foundation in which workers would have a direct say in
what is produced, how it is created, how it is exchanged for other goods and
services and how the wealth produced is distributed. In the meantime the
increasing role of government in the management of the welfare state was a
defensive reaction to the rising labor movement and the increasing popularity
of socialism among part of the population. But, those who run the government
are dependent on the support of the capitalist in general and will step back
from concern for the welfare of the majority first chance they get. The rise of
socialism is a direct response to capitalism. Unfortunately so are the
popularity of unhealthy nationalism, romantic conservatism, fascism and
religious fundamentalism, which only leads to further alienation and
destruction. We must choose inclusion over exclusion, love over hate and
democracy over hierocracy.
Comfort, contentment and
happiness are good and possibly the foundation of the truly ethical.
Substantive codes of ethics should if possible be a shared concern for others,
for in others we find ourselves. Ethics are an affirmation that our happiness
is born in the love we share with others. Economics if it is to be successful
must reflect this. Anything that stands in the way of this collective morality
demands our collective moral outrage and a commitment to try at least to
increase the collective happiness of all life on this planet for now and in the
future. Human suffering is the definition of injustice.
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