Tag Archives: Aristotle

Against Riches

Socrates is perhaps the first of the great philosophers and he was hopeless with money. His wife was driven to despair when he instead of working at his profitable trade as a stone mason, he spent his time in philosophical discussions with his friends in the market place. There is some dissonance between philosophers and wealth. Even when such as Bertrand Russel they inherit wealth, they usually mismanage it and bequeath their heirs less wealth than they themselves inherited. Wittgenstein was a philosopher in the true socratic tradition, he gave the estates he inherited to his brother, as managing an estate would be a distraction to his study of philosophy. There is something about the love of wisdom that causes philosophers to disdain wealth.

Wealth does seem to produce trivial or just plain silly thinking in the people that possess it in abundance. Possibly best demonstrated in the life style website Goop of the actress of Gwyneth Paltrow. There one can find all manner of bizarre lifestyle practices that are claimed to enable the practitioner to lead a better life. While such sites are easily mocked and are of little real significance, what is disturbing the reverence with which the thoughts of the very rich are treated. Billionaires think that the possession of such great wealth distinguishes them from the common run of mankind. They see themselves as supermen, who think that they should be privileged not just for their possession of great wealth, but for there thinking, they are the thinkers of exceptional thougts. I remember reading as a child that the common man would be out of their depth at the dinner table of the Mountbatten’s*, because these gifted individuals thought thoughts beyond the comprehension of the ordinary man.

These ‘great thinkers’ can rely upon myth makers to weave a story that demonstrates their superiority. Ayn Rand is the latest of the myth makers who claim the possession of great wealth as an indicator of a great mind, a person who is one of society’s shakers and movers. Prior to that it was people such as Lord Blake who claimed that membership of the aristocracy was the best qualification that a person could have for leadership roles in society.

Yet when the thoughts of these great men are examined, they are notable not for there genius but their mediocrity. I remember reading of what billionaire who claimed to be able to solve Britain’s unemployment problem. He claimed that it could be done by abolishing the minimum wage. What he claimed was that the current wage rates made too many people to expensive to employ, therefore there was unemployment. Obviously if wages were cut all would be employed. What never occurred to him was that a certain minimum level of income was necessary for human survival. The fact that low wages would lead to hunger and other social ills was of no consequence to him. For him the poor never featured in his thinking as fellow human beings.

The question I want to answer is why does the possession of great wealth make it impossible to think great thoughts. I am not condemning the possession of wealth, just the possession of great wealth. As a person of modest wealth that would be hypocritical, I do believe that there is a certain minimum level of wealth that is necessary for the good life. There is no virtue is not being able to pay the bills.

When trying to ask why such ordinary men believe that they alone are uniquely gifted with knowledge denied to others, one answer is arrogance. The vast majority of the wealthy were born into wealth and as such from the very moment they were conscious, they expected to be deferred to by those around them.Whatever they said would be treated with respect, no matter how silly their ideas. Growing up on a country estate, I soon learnt that the greatest misdemeanour was to show disrespect to the seigneur or a member of his extended family. Disrespect meant uttering some disagreement no matter how moderate the thoughts expressed by a member of this group. The father of the current seigneur demanded that his workers only spoke to him if he spoke to them first. Anybody who disrespected this rule was immediately dismissed. While this is an extreme example, it does demonstrate how privilege of birth leads to the corruption of the intellect.

All of these people it can be argued have been educated at our elite universities, so they should as Lord Mountbatten thought be better educated than the common place individual. However such education seems to be designed to give them an elegance of expression rather than of thought. All the lazy prejudices of the wealthy are given a literary sheen that makes them when expressed appear profound. A friend of mine who was a former member of the working classes, always criticised Bob Crowe* when he appeared on television for the inarticulate nature of his expression and thinking. What he was doing was equating a limited verbal vocabulary with an unsophisticated manner of thinking. Yet I never heard him utter such criticisms of the various representatives of the employing class or the political right who appeared on TV. He as with all of us was over impressed with an elegance of speech which disguised a vacuity of thinking.

Probably it helps that the ideas of the wealthy are so often part of the mainstream of the public dialogue.  In an unequal society the ideology of social and intellectual inequality is one of the essential props necessary for the perpetuation of the system. Therefore it is easier to get one’s thinking accepted and into print if such thinking accords with the accepted belief system. Finding a publisher is much easier if an individual writes in the language of the mainstream. The media then confirms the thinking of the most mediocre of the class of the wealthy. It really should be of little surprise that the wealthy and privileged should think that their thoughts are those that are correct and true, as they are rarely exposed to contrary thinking in the media.

What I want to argue for is the superiority of the thinking of the lower middle classes, a group for whom life is often a struggle. This is not a struggle for survival but a struggle for success. A struggle to gain those material goods thought necessary for the good life. Yet they are also group which has sufficient leisure for study and whose education introduced them to the writings of the great thinkers of the past. Aristotle was a doctor and as such is one whose life is an exemplar for the middle class thinker. There is no privilege, one has to earn the right to heard, one has to compete within the market place of ideas. Not having a privileged status one is denied to opportunity to think stupid thoughts, as such thinking would be ridiculed. Isaiah Berlin wrote that the case for right wing philosophy is almost impossible to make*. A reasoned philosophy cannot have as it’s founding principles self satisfaction, complacency, greed or the abuse of power. When people such as Lord Blake defend privilege they rely upon tradition, they see tradition as the passing down of a superiority in thinking and manner from one privileged generation to another. Bear and bull baiting were traditional sports practised in Britain for centuries, yet this did not make them right, both were justly outlawed because of they were barbaric. Blake’s defence of privilege is equally fallacious.

Not having a privileged upbringing makes one aware of the inequalities and unfairness of human society, whether one wishes it or not you are constantly being reminded of the failings of that society. One is born a critic of society, a discontent being inured which makes one instantly critical of existing human practices and ideas.  Without this critical faculty, thinking becomes trivial ,insubstantial and uninteresting, it is the thinking of the self satisfied. This sense of a lack of an indefinable something in society is what drives us to look for new and different answers. Kierkegaard writes of the abyss, the point at beyond which the thinking person comes to that point at human thought ceases provide any meaning to life. For Kierkegaard it is at this point that people turn to Christ. Only Christ can provide this missing something . Although I love Kierkegaard as an author, I would suggest that this sense of an abyss instead forces on one a recognition of the inadequacy of existing ideas and the desperation to seek new answers.  I don’t believe philosophers can ever adequately answer the problem posed by the abyss. Every generation will find fault with existing thinking and will feel the need to find new answers to the challenge of the abyss. It is the reinventing of the wheel but a very profitable reinventing. Being born to wealth means the sense of the abyss will never be as acute, as wealth can always buy distractions from the abyss. Possibly this is why the life of the super rich is one of conspicuous consumption, they constantly need new toys to distract them from the emptiness of their lives.

If the rich and privileged are not capable of great thoughts, I would argue that they are disqualified from great holdings of wealth which give them power over the lives of others, which they are not qualified to possess. There is one contemporary example which demonstrates the unfitness of the rich to their wealth. Hugh Hefner the millionaire publisher used his magazine ‘Playboy’ as a vehicle for promoting his thinking and superior lifestyle. A man whose written thoughts were no more than a manual on how to exploit young women, which demonstrates the essential nastiness that is at the heart of the culture of the rich and powerful.

* A former member of the Royal family at whose table the now Prince of Wales regularly dined.

  • The former leader of the RMT union who in negotiations regularly outsmarted his opponents. Men all of whom had been educated at the elite universities and whom one would think would be superior in the skills of reasoning and argument. I do suspect Bob Crowe overplayed his inarticulacy, so as to give his opponents a false sense of superiority.
  • One exception to the rule is Michael Oakshott, but his conservative philosophy was a philosophy of scepticism, which was inherited  from the Greek philosophers of scepticism, men such as Pyrro and Sextus Empiricus. Reading Wikipedia `I see that I have a very different understanding of Michael Oakshott to that of the author of an article on him.


(There were many errors in my first draft, it was written in anger and published without  a thorough checking for error.)


Economists don’t always have the right answers, they can be wrong at times, but their answers to problems are better than those of ill-informed politicians and journalists. There are plenty of never-never land politicians selling an unreal picture of the world to the electorate. There are many fewer such economists because there work would have undergone informed scrutiny by their peers and much that is dubious would have been discarded. The overwhelming majority of economists believe that Brexit will inflict significant economic damage on the economy, while a significant number of politicians and most journalist believe the reverse (who are lacking any evidence apart from their misguided optimism in the rightness of their beliefs).

Confession of interest

I am one of those experts that Michael Gove spoke abouto he said people are fed up with and who they should be ignored by the people  when making decisions about the future, such as how to vote in the EU referendum. I am one of those people who following Aristotle’s advice  have dedicated the best part of their life to study. What Michael Gove is trashing is the value of learning, I cannot accept that my years of study have been wasted. How can such small minded person go against centuries of a tradition that values learning? He is a graduate of an elite university but he seems to dismiss the value of what he learnt there. I can say to Michael Gove that when teaching in a tough secondary school I never demeaned myself to pretending that I lacked learning. What young people can identify is the phoney, the teacher that pretends to be like them. Michael Gove’s attempt to pretend to be one of the people is as phoney as my colleagues who adopted a fake working class accents and mimicked the words and manners the young in an attempt to win their favour. Behaviour as phoney as that of the Dad who to tries to impress by claiming a knowledge of and love for garage music and rap.

The dangers of contempt for learning

If Michael Gove’s lead is followed as experts such as myself as regarded as just another self interested individual with an agenda to promote, a lot is lost. Economists such as myself are in possession of or can access a body of knowledge about the economy not available to others. Acquiring and understanding the store of economic knowledge takes years and to be honest a life time of study, because the subject is always changing and developing. What Michael Gove is saying is that my learning is of no consequence. I cannot accept that the anti intellectualism of todays politicians will stand future scrutiny. Without wishing to be too unkind Michael is an insignificant figure compared to Adam Smith, Ricardo, Keynes, Hayek, Polanyi and Robinson. With time his anti intellectual populism will be a but a minor blip in the progress of humankind. In studying economics I developed a critical faculty which makes it possible to make reasoned judgements about government policy, rather than relying up prejudice and common sense on which to found my judgements. Paraphrasing a much greater thinker than myself who used this phrase in the context of religious belief, those who don’t believe in God are likely to believe in anything; similarly those who don’t believe the truths of  economics are likely to believe any nonsense about the economy.

One such nonsense is the current belief that there is a real knowledge of the world, which is only possessed by men of business, who deal every day with the complexities of the real world, as opposed to the unreal world of academia. One such person held to possess this knowledge is Donald Trump, the next President of the United States. I would question the breadth of his knowledge, he is a real estate developer. Yet one who has failed in several business ventures and has only been saved from bankruptcy by the protection afforded by US law to such people. If you wished to buy and develop a property you would go to a real estate agent or property developer, but one with a better track record than Donald Trump. Apart from his deal making in which he has a very mixed record I cannot see how Donald Trump has a better understanding of the world than me. As a teacher I would be criticised for living and working in an unreal world, which is a silly phrase as the school is as real as the boardroom. One other silly untruth is that teachers lack the toughness to cope with the real world, all I can say is that these people who say that have little understanding of the difficulties of teaching a group of adolescents. One of the most telling examples of the falsity of this stance is a video on Youtube, where Michael Gove is addressing a group of teenagers. They show complete disdain for his lecture and indulge in all the behaviours of disaffection typical of teenagers. What I am saying is that my experience as  teacher of economics is as valid as Donald Trumps as a property developer, although if I’m honest I think mine is the superior knowledge of the world.

When politicians deny the truths of learning they became prey to the teaching of messianic and charismatic charlatans such  as the  novelist – Ayn Rand author of ‘Atlas Shrugged,’ whose followers include Sajid Javid and all politicians of the Neo-Liberal persuasion. Her book paean to billionaires who she believes are the heroic figures that make our civilisation great. The central figure of the book John Galt a man of independent means who is puzzled as to why billionaires keep disappearing from society. He is taken to a mysterious canyon remote from Washington, where the billionaires are hiding, seeking sanctuary from a rapacious Washington. These  billionaires are fed up with being oppressed by a government that so taxes and regulates them, that they are denied their role as the creative driving force of society, a rapacious government has reduced them to impotence. It does not realise that without their enterprise, society would fall into stasis and decline. When these billionaires go on strike society collapses and thousands of the useless poor die as a poor and weak government is forced to withdraw the income on which they depend for their survival. Eventually a discredited government is forced to welcome back the billionaires on their terms and these billionaires put society back on its feet and society develops and prospers. Many politicians of the new right are followers of Ayn Rand and her influence can be seen on government welfare policy. The Ayn Rands in government believe in a policy of brutalising the poor to the extent that they are forced to work at any price for anybody. It’s a cure for the wasteful culture of dependence, to such as ‘Sajid Javid’ homeless and misery is a just punishment for the useless poor. When governments ignore the truth tellers they are prey to the charlatans and other paddlers of fantasies and falsehoods.

Economists do possess a knowledge of the economy which is invaluable  for the effective running of government. One such economist is Anne Pettifor who is constantly ignored by governments because she tells them truths they don’t want to hear. Economists such as her can be compared to the Old Testament prophets who were constantly ignored by the rulers of Israel.

Anne Pettifor -is the author of ‘The First World Debt Crisis’. While most politicians are aware that economic growth is driven by consumer spending and debt, such as the popular car leasing system, they have little awareness of the dangers of this policy. The growth of consumer debt is so large that it has created a credit or debt mountain of unsustainable proportions – UK bank debt in 2009 – 586% of GDP it falling to around 400% of GDP in 2009 (Dominic Raab), but has since risen. Even Germany has similar problems the collective debts of its banks are over 300% of GDP (much of the money lent to Greece was recycled back to the German banks who had made too many ill-judged loans to the Greeks, so as to prevent them experiencing a liquidity crisis).The UK vies continually with Japan for the title of most indebted country of the industrial developed world.

David Cameron was right that Britain was maxed out on its credit card, he was just wrong about which credit card.

Rather than tackle the problem the government spends billions on quantitative easing to provide the cash to keep the banks afloat. At the height of the financial crisis in 2008/9 Gordon Brown was willing to spend a sum equivalent to the almost the total national income to keep the banks afloat. The official policy is to kick the problem can down the road leaving it to a future government to tackle the problem.

Why do governments fail to tackle this problem? They fear the electorate reaction, if they brought the credit boom to an end. Loans of various kinds account for a significant proportion of people’s spending and to reduce lending would in effect to reduce people’s incomes in that they would be unable to spend as much as previously on various consumer goods. What they are most scared of is cutting spending in the housing market which would lead to a fall in house prices. The belief amongst politicians is that falling house prices equal lost election.

The best informed of politicians know that the risk is that the whole financial house of cards will come tumbling down in a crash as bad as that of 1929, yet they prefer the risk of a future catastrophic crash to taking action now.

The right and wrong of economics

Although I can as an economist make more accurate predictions about the future than any politician there are limitations to the usefulness of my predictions. I cannot say exactly when a predicted event will occur or how great will be its impact on the economy. The economy is a dynamic social institution that is constantly changing and changes can maximise or minimise the impact of the predicted event.

Last year The Observer published one of my letters in I which predicted an economic downturn in 2017. I made my prediction on the basis that all free and largely unregulated markets are liable to exuberant booms that always end in a crash. Past history shows that such crashes occur every nine years, that is 1990, 1999 and 2008/9.

This contention is supported by the economist Hayek. What he stated was that there is a period when the benefits of innovation are exhausted and economic growth falls and the economy falls into recession. This has happened to the UK as the benefits from the mass production of consumer goods begin to tail off. Since the mid 1980s there has been too many car manufacturers in Europe, making cars that were needed. The consequence was retrenchment in the car industry and in Britain the disappearance of the native car industry. When industry fails to deliver alternative sources of income need to be found. In the UK, USA and Western Europe that has been the development of the speculative industry, increases in income no longer come from employment but from the increase in the value of assets, such as houses. A speculative economy is particular prone to booms and busts, as there become periods when it is generally believed that prices have peaked and they can only go down. These downs are quite spectacular and cause widespread distress.

However although I can predict with confidence that a downturn will occur, there are a number of proviso’s that I must make about prediction:

There is no iron law that states a downturn will occur every nine years, but evidence from the past shows that this is likely, it is events that may change the date of the crash.

Brexit – if Teresa May calls an early  election the uncertainty generated by that can bring the date of the crash forward to whatever she makes that announcement.

Events may occur that halt the downward trend – if the government panics at the thought of there being held responsible for the negative effects of Brexit and states that it will do whatever deal is is necessary to ensure that Britain remains in the single market, this could result in a boost to business confidence with businesses now rushing to make the investments that they had postponed due to the uncertainties of Brexit. This rush to investment will lead to a temporary boost to the economy that will delay the economic downturn. However it will only postpone the crash.

Conclusion – Economists are not infallible but they are closer to infallibility that most politicians. What economists possess that politicians do not is an understanding of the workings of the economy.

Is a Christian economics either desirable or possible?

A recent survey demonstrated that the majority of the UK population are now atheists. However there is another change which goes against the trend to a more secular society. Liberal theologians such as myself are seen increasingly as being in error and the new movement in theology is a return to what can only be termed pre-modern Christianity. A Christianity in which the Bible is seen as the last word, the ultimate expression of God’s will. A rejection of theologists such as Bultman who described the New Testament as a mythical expression of the essential Christian truths. This new movement in the protestant church is associated with the theologian Karl Barth. Within the church system  this return to Christian roots is mirrored in the growth of the pentecostal church movement, which is led by its members and dispenses with guidance of intellectual theologians. In fact I was taken aback when one Christian philosopher described Liberal theologians such as myself as being misled by demons.

Now this movement to return to the Christian roots is increasingly taking over the churches, if it becomes more successful it could result in a radical rethink of the approach to the all the sciences that deal with humanity. In England the Christian philosophers and theologians who advocate this approach believe that Christian philosophy should be at the centre of all thinking or as one philosopher said, ‘theology is about everything and philosophy is about one thing’.  Philosophers such as John Milbank believe that God’s creation of universe was not just a physical creation but  a creation of everything. One part of creation is the spiritual and all the truths about human existence and the nature of the universe are part of this spiritual creation. Truth is not found through rational enquiry but it recovered from the spiritual world created by God. The people best placed to discover these truths are the theologians, as those who seek a knowledge of God are best able to uncover God’s created truths. This philosophy is as John Milbank writes is a reversion to pre-modern Christianity, that is Christianity as it was before the renaissance.

John Milbank and his fellow radical orthodox Christians don’t want the abandonment of all the post renaissance disciplines such as economics, sociology and Cartesian philosophy, but rather a redrafting of them. The practices of these subjects should be informed by an understanding of God’s truths. This can be achieved in two ways, either economists, philosophers undergo an initial training in the truths of Christianity as discovered the theologians or Christian truths become part of the warp and woof of the subject. Universities in the 19th century were overwhelmingly Christian institutions and the economists of the period can be said to have been practising the first method of inclusion. The second would involve a radical redrafting of subjects such as economics if the practice of economics was to include Christian concepts and understandings.

Although the universities of Oxford and Cambridge were in the 19th century Anglican Christian institutions the practice of Christianity was limited to a knowledge and understanding of the ‘Thirty Nine Articles’ which were considered the essentials of the Anglican faith. If the student could recite them it was considered sufficient to warrant membership of the two universities. However if the radical orthodox Christians had control of the curriculum all students of economics would have go undergo a course of study in Christian doctrine. Economics would become a subsidiary of the department of theology. Once considered to be sufficiently imbued with Christian doctrine students would be allowed to study economics. Possibly if the radical orthodox christians had there way, the Philosophy, Politics and Economic degree (PPE) would become Theology, Politics and Economics (TPE).

However there is the warning from Aristotle when he writes at the beginning of ‘The Ethics’ that although he knows the meaning of the word good, that does not prevent him from doing bad actions. What he recommends is the instillation of virtue through habit, so good actions become habitual. In 2000 years of history Christianity has a very mixed record. There is for every compassionate and loving St. Francis, a St. Dominic, who use power and violence (in this example through the threat of and use of burning at the stake against heretics) to prevent error. George Bush’s war in Iraq was in part a Christian Crusade against the barbaric muslim regime of Saddam Hussein. In all probably compelling all economists to undergo a training in theology would at best have very mixed result, there would be a few St. Francis’s but many St.Dominic’s. Misunderstood and misguided Christian zealotry could cause as much distress as the misguided and malign doctrine of Neo-Liberalism.

A more fruitful approach would be to incorporate the key concepts of Christianity into economic practice. An economics which incorporated  Christian ethics would make it if not impossible, make it less likely that an economics such as Neo-Liberalism with its disregard for human life and dignity would ever become the dominant economic philosophy.  In the gospels Christ says that the supreme commandment is to ‘love the lord God’; a moral injunction which the theologian Caputo states is best demonstrated by loving your fellow man. What he advocates is agapé the disinterested love of our fellow men, or in the words of the Old Testament, ‘love your neighbour as yourself’. If agape was accepted as the  ‘summum bonum’ of economics, practices such as Says Law would be removed from the subject. What Says states is that in the time of a recession any legislation that seeks to prevent incomes being cut is self defeating as it only creates more unemployment as employers lay off expensive workers. The same goes for the actions of trade unions as who try to protect workers wages in a recession. What for Says is the correct remedy is to let wages fall until they become so low that the struggling businesses can now afford to take on the newly cheapened workers. These newly employed workers will spend their incomes and generate increased demand which will kickstart the economy into a recovery. Although no politician or economist would ever say that they are a follower of Says, they do put his ideas into practice. The response of all governments to the crisis of 2008/9 was to cut incomes. In Britain this was achieved by freezing the pay of all public sector workers and by transferring many workers from permanent employment to lower paid self employment. The starkest example of this cruel policy is the austerity policy forced on Greece which saw pay reduced to levels that reduced many workers to poverty.

What so many politicians forget is that the practice of economics should aim at maximising the welfare of the people. (There is a section in economics textbook entitled ‘welfare economics’ , a section conveniently ignored by most practising economists.) Today so many economic policies do the reverse, they aim to minimise the welfare of the many so as to maximise the welfare of the privileged few. Policies such as increasing government expenditure in the times of recession (to offset the fall in demand and incomes caused by the recession) would be prioritised over those which recommend the cutting of the coat to fit the cloth. The problem of austerity policies is that the suffering they cause the great majority is rarely justified. Only in exceptional circumstances should the harsh austerity policies of today be applied, in such circumstances occurred at the end of World War II, when the government needed to direct the nations income into rebuilding a war damaged economy.

What economists most need is an ethical code built into their subject. Economists as with all people will only act in the best interests of mankind, if constrained to by the rules. Without such constraints they will not be inhibited from selfish policy recommendations that benefit them and their sponsors. Far too many economists are employed by consultancies (funded by wealthy individuals) or work for financial organisations that want to see economic policies drafted to promote their own selfish interests. When for example the government increased income tax for the wealthiest to 50%, there was a howl of protest from the economists who work for these self interested organisations. They all claimed that the increase in tax would be a disincentive to enterprise. Only the writing of a strict set of ethical rules into the subject would prevent its abuse at the hands of self interested individuals. At present the very lax approach of economists to ethics leaves it open to abuse, disinterested economic analysis all to often means disregarding the normal ethical rules that govern human conduct.

In Praise of Being and Black Metal (and other counter cultures)

When I was a student in the 1960s a popular subject of study was futurology, that is a study of how society would change in the future. It’s a subject that seems not to have lost its popularity, there was not so long ago the seminal text by Francis Fukuyama “The End of History” and more recently there is the book I have just finished reading Paul Mason’s “Post Capitalism – A Guide To Our Future”. However while enjoying reading such books I as a sceptic look for different answers, answers that will satisfy my scepticism. Such answers I find in classical Greek philosophy as I am one of those who believes that old answers are the best.


One such author who shared my views was Jonathan Swift. In one of his short stories he imagines “A Battle of the Books’. A battle in which the books in the library shelves fly off the shelves and form up into two rival armies. In one army there are the books written by the classical Greek and Roman writers and in the other the books written by Swift’s contemporaries. In a short but vicious battle the books of the classical Greek and Roman authors prove their superiority by triumphing in battle.

Aristotle provides my inspiration for this short essay. What I what to appropriate is his concept of being and give it a more modern context. Not only was Aristotle a philosopher but he was also a biologist and as such was aware of the diversity of life between and within species. He wanted to solve a simple classification problem, that is what do we mean when we speak of man or any other creature. These creatures change with age so the young creature is different from the adult and they differ markedly within each species. He wanted to know what was the chief characteristic or essence that enable one to call a man a man. How was man to be identified, what was the characteristic that gave man his identity. His answer was being, that is what was it that each individual evolved into, what was the perfection or ideal for their species. There was he believed a template for perfection into which the best of the species would evolve.

What was the essence or being of man, it seems to Aristotle it is man as the philosopher. The ideal man was one who reached that stage of intellectual maturity which enabled him to think. At the end of ‘The Ethics’ Aristotle writes briefly that the best type of life is the one spent in contemplation. The essence of man is that of a rational thinking being who spends his time contemplating the nature of their own existence. Any other type of human existence does not participate fully in the being of human nature.

To give my musings some contemporaneity, I want to consider the trend towards the 24/7 society or as the writer Negri wrote the means by which ‘society has become the factory. What he was referring to is the networked society and the ubiquity of the smart phone, which means work is no longer tied to the workplace. Once a person is in possession of a smart phone they can take their work with them. A friend of mine explained to me how when on a beach on holiday in Southern Europe, he received calls from work and carried on his consultancy work from the beach. What I am more familiar with is the individual working from the coffee shop using their laptop, tablet or smartphone. In our networked society the home can as much be the workplace as the office.

The downside of this networked society is the lack of privacy. I am reminded of a study in the 1960s of politicians who had nervous breakdowns. One cause of these breakdowns was the merging of the private and public spaces of these politicians personalities, the had lost the sense of the private. They could no longer cope because they had lost their individuality all that was functioning was their public persona, they were an empty shell or husk having lost the kernel of human individuality. What on concerns me is the very intrusiveness of the networked society and the diminishing scope for privacy. Work becomes an increasingly controlling factor in people’s lives. They are becoming less themselves and more somebody else’s person. The space in their life for personal development is becoming increasingly restricted. Their scope for achieving their potential being is increasingly limited. People are becoming increasingly ‘outer directed’ and lacking inner direction or creativity.

One commonality of the recent popular protests is their resentment of the controlling ‘big brother’, the oppressive monitoring of work and social life. Interiority is discouraged as it might conceal subversive thinking. The fear of dissent is the greatest fear of the new manager, everybody must be on message. Rather than there being a collective societal breakdown there will be increasing resistance to big brother. People will become increasingly creative in creating personal private spaces for themselves. Already it’s happening on an interpersonal level with under the screen events, when raves and music events are organised through social media, pop up events which lack legal sanction. Increasingly non big brother events will be organised, events at which individuals are free just to be. The social network will be increasingly used to create under screen events. The fog of social media messages make the control so loved of big brother impossible. Already protests have been organised through peer to peer networks; whether it be protests in East London about gentrification and the lack of affordable housing or Chinese factory workers protesting about poor pay and working conditions.


bringthenoise.oulfm.fr                                              whitbybayl.bandcamp.com

What I believe is that the organised network of ‘big brother’ is contrary to human nature. If I can modify Aristotle’s concept of being, human nature contains within it the urge to fulfil individual potential, that is to be a something. Whether it be Aristotle’s philosopher or something else this potential cannot be ‘other directed’. The monitoring of individual behaviour whether it be by the security services or employers can only provoke hostility and a counter reaction. In a relatively free society such as the UK individuals will come up with ways to subvert big brother and make their inner selves increasingly impenetrable to big brother. There is a thriving under the screen counter culture which appears to be about music and clothes, yet for anybody who is familiar with these cultures it is far more than that. Clothes and music are but the visible appearance of the new man or woman, one who has created a personality separate from that imposed by the societal big brother. When I read any literature given to me by my nephew who is a Black Metal enthusiast, I am made aware of this resistance amongst the young to an oppressive culture that wishes to deny them their individuality.

Reading this last paragraph I realise that I identify being or individuality with non-conformity. I am a serial non conformist a non joiner in, when teaching I was described by one colleague as being one of the three eccentrics, who taught in that school. My non conformity was sought in emphasising my individuality and I think my personal experience can be generalised, the good society is one that allows individuals to exercise their individuality, to develop their potential or being in ways free from the direction of society’s big brother. A society that calls itself free cannot impose big brother through the social media it will meet with resistance. Resistance to the brutalities of the industrial workplace in the early 19th century developed within small private rooms in public houses and resistance to the brutalities of the new social order, poverty pay, insecurity and poor housing will develop in those under the screen places made possible by the new social media.

The Forgotten Art of Managing the Economy


Economics is also assumed to have originated with the great British Economists of the 19th century, such as David Ricardo; whereas the truth is that it has been practised since human beings first began to live in communities. Then, if it was written about it would have been under the guise of writing about the domestic economy, such as the Classical Greek philosophers Aristotle and Xenophon. Since all manufacture and agriculture was conducted as a family business it was correctly regarded as a topic that should be addressed to householders.  Pliny one of the great Roman scientists  wrote about the management of slaves and as the Roman agriculture and manufacture was undertaken by a slave labour force, this should be regarded as a text on economics. There is a probably apocryphal saying attributed to Aristotle who complained that as an economist people kept asking him how to become millionaires, when they would never consult him in his role as a botanist on how to achieve eternal life. Aristotle if he said this was making the all too familiar complaint of all economists that people have to high an expectation of what there subject can do.
Perhaps the best known account of the early practice of economics is the story of Joseph and the Pharaoh’s dream in Genesis. Joseph was asked to interpret the strange dream of the Pharaoh in which he had dreamt that he first saw seven health cows grazing contentedly, whose grazing was interrupted by seven gaunt and ugly cows. These thin cows then eat the fat cows, and the dream continued in a similar manner. Joseph correctly interpreted the dream to mean that there would be seven years of plenty followed by seven years of famine. He then constructed warehouses in which he stored the surplus grain from the good years from which to distribute surplus grain from the good years to the people in the years of famine. There is evidence that societies such as Ancient Egypt did store grain in this way. Economics for people constantly be threatened by famine  and other natural disasters economics was a practical science whose good practise was necessary for the their survival. If economics had remained a subject of domestic or household economy and not become a subject of high theory some of the recent disasters of mismanagement of the economy would have been avoided. 
There is another historical comparison that is informative. In classical Rome the development of the slave economy led to the impoverishment of the majority of the people, as the small traders and farmers were undercut by the large slave owning farms and manufacturers. The most unfortunate of which had to sell themselves and their families as slaves to survive.  This created a large number of discontented people and Rome was torn apart by social friction. The aristocrats in trying to contain the anger of the plebs (people), resorted to repressive measures but these alone were not sufficient. The only viable solution was ‘bread and circuses’.  The Roman Emperors imported corn from the conquered African provinces which they distributed free to the Roman populace. They also organised festivals and circuses to distract and entertain the people. When the system worked well Rome was peaceful, when it broke down there were riots. 
What the rulers of these societies realised what that the economy was too important to be left unregulated. If the Roman emperors had not intervened to control the corn supply, Roman society  would have been riven by constant food riots and would inevitably it collapsed as a consequence. Securing the food supply meant the Roman Emperors had a secure base from which to embark on a campaign of world conquest. However the understanding that an unregulated economy can be a threat to the social order has been forgotten by contemporary Western governments. These governments put the needs of the economy above those of the people. Neo-liberal economic theory teaches that the unregulated free market is the best social mechanism for maximising the welfare of the people. Therefore when the market is visibly failing, for example the housing market in the UK the only policy offered by the government ‘is to do nothing’ and wait for the market to find a solution, which it does not. What policy there is towards the housing market is mere tinkering at the edges, finding some funds to make it easier for first time buyers is no solution to the housing crisis. 

It is surprising for a government so obsessed with economics, one that is constantly obsessing over the size often the government debt, that it misunderstands the need of manage the economy for the common good. If Joseph has not intervened in the grain market the supply of grain in the time of famine not only would their have been a shortage of gain, but what grain there was would have been in the hands of the grain merchants. These people given the worldwide shortage of gran would have maximised their profits by selling what grain they had to the highest bidder, leaving the poor hungry Egyptians to starve. Something similar happened in Ireland in 1845/6 when the potato harvest failed and millions of the Irish were threatened with starvation. Instead of the the  Irish grain merchants distributing their grain to the starving Irish, they exported it  for a high price to foreign buyers. Consequently thousands if not millions of Irish starved to death. The Great Irish famine would never have been the catastrophe it was if the government had intervened effectively to help the starving Irish, similarly today the housing crisis would not exist or at leat greatly ameliorated if the government intervened to correct the failures in the housing market. Unfortunately as with the British government of 1845/6 it does not believe that it is its role to intervene in the markets when they fail. The 11 million Britons that live in private rented accommodation, much of it inadequate will only grow in number with a government of ‘do nothings’. Unlike the Pharaoh they are indifferent to the suffering of these people.

Thinking ourselves into poverty

If there were two words that I could use to describe the current state of economic thinking, they would be pessimism and helplessness. All economists can offer is an indefinite period of continuing misery, which they call austerity and that this misery is unavoidable and necessary given the conditions that prevail in the world economy. The Europeans in particular must suffer for indulging in a frivolous life style in which they squandered money on welfare, education and health services, money which would have been better spent on investing in industry. Now it’s payback time. What Europeans did not realise that there is an economic Darwinism, that governs the world economy. Those nations that are uncompetitive fall by the wayside and must suffer the consequences of which the main one is a dramatic fall in living standards. Europe having become uncompetitive through increasing its labour costs by taxing employers to pay for welfare spending etc. must now pay the price. The price is increased unemployment, poorer working conditions and lower pay and only then will Europe become competitive in the world economy.

What economists never say is that they are advocating for Europe a return to what used to be called the ‘second world’ standards. In the initial period after the Second World War there was a category of development status between first and third world, it was the second world. Second world economies were those of Eastern Europe where the standard of living was modest, people were poor but not in want, that is they were fed, housed and clothed but lived a life devoid of luxuries such as car ownership. Labour was cheap in these countries and businesses would never lose out to foreign rivals because of high costs.

The best way of understanding contemporary economics is by way of metaphor, contemporary economists can be compared to high priests in the blood stained Aztec, Mayan and Inca cultures. Then the people believed that the natural catastrophes that they suffered were the actions of malevolent Gods, who punished the people for offending them. Only the priests understood how to manage these supernatural malevolent forces which was through human sacrifice. The priests decided when sacrifice was necessary and how many should perish. The Mayan had one cruel ritual in which two teams of young men played a form of hand ball, in which the losing team were beheaded. This ritual blood letting would appease the Gods and stop them inflicting suffering on the Mayan people as a whole. Today rather than priests it is the economists who understand and manage the malevolent forces that threaten our well being. Only they have the knowledge necessary to appease the angry Gods of the free market and that is yet another form of human sacrifice. Fortunately the sacrifices to be made are of income not life. People must be prepared to accept drastic cuts in their standard of living for the betterment of all. In a world beyond human control the only way to control or assuage those violent forces that threaten human well being is to appease the Gods of nature or market through human sacrifice.


There is a crude economic determinism that governs economic thinking. People are pawns in the game of competing market forces, if those forces turn against a people they must expect to suffer. Economists can read the runes and advise that sacrifices have to be made to avoid the direst of economic consequences. Any reading of an economics textbook demonstrates the view that the economy is a force outside or beyond human control, and that human life must be managed according to its dictates. There are the laws of supply which demonstrate that if prices are too high (incomes) demand will fall and products will remain unsold (unemployment). Only when prices (wages) are cut will demand rise (employment levels increase). This even has a name it’s called Say’s Law.


One example is the economic austerity that is deemed necessary to reduce the out of control government deficit. It makes sense that if we reduce our spending our debts are reduced and as government debt total is about 80% of GDP, obviously we the British must cut our spending until the debt is back under control. Actually this is nonsense economists are lying. They are well aware of the much greater national debt and that is the one run up by the banks which totals about 400% of GDP. If the UK GDP was £1.5 trillion government debt would total £1.2 trillion while bank debt would total £6 trillion. Economists rarely mention the latter, it is deemed irrelevant relevant to their analysis. What matters is not the truth but what authoritative voices say is the truth. Economists as with the ruling caste of priests in Mayan culture could manipulate data to further their interests. If there was a bad harvest the solution was not to arrange a fairer distribution of food, but to appease the Gods by increasing the number of human sacrifices. Economists as with the Mayan priests practice a philosophy of non answers, ritual substitutes for action. Enforcing a policy of austerity on the majority benefits the economists and the financial elite of which they are members, as it is a ritualised substitute for taking sanction action against the real debt, bank debt. Cutting bank debt would mean reducing the cash balances of the banks and as the largest depositors are the rich they would suffer disproportionately.

Rather than seeing us as the victims of economic forces beyond our control, the economy should be seen as a human creation subject to human control. The economy is a organised set of human relationships designed by people to achieve particular ends. If it is a human creation, it is infinitely malleable and it can be designed to serve a variety of ends. Either the economy is designed to benefit a privileged elite or to benefit the majority. There are
There are other ways of understanding of economics other than accepted Neo-Liberal model. To outline the alternative I want to borrow from the writings of the 19th philosopher Hegel on phenomenology. He believes what we experience as reality, is reality as perceived through our conscious mind a reconstruction of reality, nothing more. We live in the world of our imagination. Hegel’s theory of phenomenology is fraught with difficulty when applied to the natural world, as our perceptions of cold and heat are not subjective. However it does offer insights into understanding society, something not visible but understood through our consciousness. Is it not true that we know the social world subjectively? It is a projection of our minds, yet it is also a imagining rooted in the common reality of our culture. If we admit that any individuals understanding of society is subjective, the apparent realism of free market economics with their laws of supply and demand disappears, it becomes just one of many understanding of social reality. Admittedly an understanding that one of the most authoritative groups in society that the interlocking elites of economists, financiers, traders and economists. There can therefore be other equally valid understandings of the economy. Why should the understanding of Andy Haldane (Senior Bank of England economist) be privileged over the understanding of a joiner, engineer or doctor. This economists understanding of the economy is but one of the valid views, there is no reason why the joiner should not have an equally valid of the economy. What I have in mind is the ends or purposes of an economy, rather than the techniques of economic management, in which Andy Haldane will be superior. Ends do inform technique so the separation is not complete. The joiner would see making people unemployed in large numbers as an invalid technique of economic management.

Rather than there being one authoritative understanding of economics there needs to be an acceptance of their being a number of equally valid interpretations. In a free society there would be representatives of different economic understandings participating in the political debate that decides economic policy making; instead of as in the UK where only representatives of the Neo-Liberal economic tendency are heard in the political debate. Holders of dissenting views are not usually imprisoned in the UK, the exception being is if their campaigning is perceived to be too,effective. Yesterday representatives of Occupy London and Jenny Jones London Green Party Assembly member were arrested for demonstrating in Parliament Square and intimidating the MP’s going about their business. Other ways are usually found to exclude or marginalise holders of dissenting views.

In a democracy the economic understanding of the economist or financier would be challenged by the holder of an alternative view. The financier would want freedom from regulation which which restrict their entrepreneurial activities arguing that by so doing the society as a whole would benefit from their wealth creating activities. This would be opposed by a trade unionist who would argue that the removal of restrictions on the entrepreneur would harm the community. They may want to use low cost methods of manufacture that are dangerous and pose a threat to the health of the workers. They may want freedom to employ labour as and when they need them, but the trade unionist would point out that this would be extremely harmful to the individual worker who would be denied a regular wage with which to support their family. The needs of people cannot be switched on and off to suit the whims of an employer. While neither side would ever accept the standpoint of the other a compromise could be achieved whereby the excesses of each could be curbed. A process not too similar Aristotle’s mean, whereby he saw virtue situated between two extremes. Courage was the virtue equidistant between foolhardiness and fear. Courage has elements of both, the courageous person knows fear but has the ability to overcome those fears. Perhaps the ideal state is one that practises Aristotle’s mean, all be it an economic mean.