You can’t go on, thinkin’ nothing’s wrong

21 10 2013

Two things.

One, I hate Google Drive. Maybe if it worked I wouldn’t hate it, but it’s not working so I hate it.

Two, I don’t know if this is depressing in and of itself or for its utter lack of imagination.

The question of labor is going to be huge in this century: if machines are more efficient than people for the vast majority of tasks which people currently perform, then what is to happen with those people?

Do you think the sun will shine more brightly on those released from the factories, the fields, the retail counters, and the office cubicle? Once the machines are installed, what use will be found for humans?

One possibility is to rationalize our sociability, to  monetize the things that separate us from machines , which is what Brad DeLong suggests:

Our society will then be enormously rich: our collective and average productivity will be awesome. But the society will only be a good society if we can figure out how to employ each other in high-value (3b) activities–only if we find ways to organize life so that most of us can actually add a lot of value by amusing, pleasing, and encouraging others will we have a society of mutual respect, and of only tolerable inequality.

The problem with this interpretation, however, is with the notion of “added value”, which is a nice way of saying “economically useful”. In previous versions of capitalist society, economic utility was a way for [non-enslaved] humans to free themselves from blinkered judgments of “one’s proper place”: by dint of one’s wit and work, a man could make his own way.

That way might still be terrible—Marx and Engels made much of the barbarity of industrialization—but, as those who toil in the 21st century version of the “dark satanic mills” observe, it sure beats life down on the farm.

But now the hollowing out of men and society that Marx saw as the culmination of capitalism is breaching our consciousness. We worked because we were human and because we were human we worked: we accepted the deal that our worth was to be found in our utility because we could always find ways to make ourselves useful.

And now, if we are no longer able to make ourselves useful?

I hate Google Drive because it’s meant to be useful and it is not useful. It is a useless tool, a contradiction in terms; if it can’t be made useful, it should be discarded. But if humans become useless tools, are we to be discarded? What’s next?

I don’t trust Marx’s solution, because, really, there is no solution. But we need a new imagination; there must be something more.

Advertisement




Procedure does not equal liberty

24 06 2011

Brad DeLong does a much better job refuting Nozick’s Anarchy, State, and Utopia argument than does Stephen Metcalf:

I would maintain that only liberals can successfully explain Nozickian political philosophy–certainly I have never met a believer in Nozickianism who can do so, and I expect never to do so.

Why? Well, let me sketch out the logic of Robert Nozick’s argument for his version of catallaxy as the only just order. It takes only fourteen steps:

  1. Nobody is allowed to make utilitarian or consequentialist arguments. Nobody.
  2. I mean it: utilitarian or consequentialist arguments–appeals to the greatest good of the greatest number or such–are out-of-order, completely. Don’t even think of making one.
  3. The only criterion for justice is: what’s mine is mine, and nobody can rightly take or tax it from me.
  4. Something becomes mine if I make it.
  5. Something becomes mine if I trade for it with you if it is yours and if you are a responsible adult.
  6. Something is mine if I take it from the common stock of nature as long as I leave enough for latecomers to also take what they want from the common stock of nature.
  7. But now everything is owned: the latecomers can’t take what they want.
  8. It gets worse: everything that is mine is to some degree derived from previous acts of original appropriation–and those were all illegitimate, since they did not leave enough for the latecomers to take what they want from the common stock of nature.
  9. So none of my property is legitimate, and nobody I trade with has legitimate title to anything.
  10. Oops.
  11. I know: I will say that the latecomers would be poorer under a system of propertyless anarchy in which nobody has a right to anything than they are under my system–even though others have gotten to appropriate from nature and they haven’t.
  12. Therefore they don’t have a legitimate beef: they are advantaged rather than disadvantaged by my version of catallaxy, and have no standing to complain.
  13. Therefore everything mine is mine, and everything yours is yours, and how dare anybody claim that taxing anything of mine is legitimate!
  14. Consequentialist utilitarian argument? What consequentialist utilitarian argument?

To be able to successfully explain Nozickian political philosophy is to face the reality that it is self-parody, or perhaps CALVINBALL!

Perhaps that’s what got Metcalf in such a snit.