Dakryn's Batshit Theory of the Week

Yet everyone receives how ever much care they supposedly require. This is the broad redistribution. "To each according to his need". Obviously the UK is a mixed economy though, not all "means of production" are publicly owned. If they were all wages might be the same.

They make everyone better. Terrible, right? And as the public owned sectors don't currently pay everyone the same wage, I see no reason to suppose they would have to if there were more of them.

"Effort" generally = labor. Increased skill often decreases effort (not always, not necessarily, not necessarily mostly), at least for the particular instance (which characteristically dismisses effort put into improving skills of course).

Effort =/= labour. You could be someone doing a difficult job working short hours or someone doing an easy job working long hours. And the second part is mostly gibberish, but no, skilled work doesn't require less effort. It isn't easier to be a doctor or a scientist than to be a barrista.

Suffering is absolutely bad? No. I'm all ears for your argument though.

You either think it is or it isn't. As Einjerhar would probably say, there's no metaphysical basis on which to ground one's concern for other people's suffering.
 
They make everyone better. Terrible, right? And as the public owned sectors don't currently pay everyone the same wage, I see no reason to suppose they would have to if there were more of them.

Effort =/= labour. You could be someone doing a difficult job working short hours or someone doing an easy job working long hours. And the second part is mostly gibberish, but no, skilled work doesn't require less effort. It isn't easier to be a doctor or a scientist than to be a barrista.

Your thinking and/or reading comprehension needs work. You didn't understand what I said, and you are demonstrating an ability to see things outside of single cases within a larger context.

You either think it is or it isn't. As Einjerhar would probably say, there's no metaphysical basis on which to ground one's concern for other people's suffering.

Some suffering is deserved. Some isn't. Some think none is. Some think it all is.

I'm really not suggesting anything other than that having too little food to eat probably sucks.

It definitely does, especially as a child. My wife knows for a fact.
 
Good job you live in a cushy western country where you could gain fair employment, rather than a shit hole in which you worked 12 hour days for under a dollar.

What does that have to do with anything? You went from saying poverty is horrible in our western countries to all of a sudden they have it cushy because it's not a hellhole like Africa?
 
What does that have to do with anything? You went from saying poverty is horrible in our western countries to all of a sudden they have it cushy because it's not a hellhole like Africa?

We were talking about inequality in a global capitalist system. Exploitation runs across borders, after all. Tbh I don't think poverty is that big a deal in the west - it's stressful and decreases one's quality of life, but it's not really comparable.
 
We were talking about inequality in a global capitalist system. Exploitation runs across borders, after all. Tbh I don't think poverty is that big a deal in the west - it's stressful and decreases one's quality of life, but it's not really comparable.

So then why the hell are you in favour of wealth redistribution?
 
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Because even if it doesn't literally make the difference between life and death to several hundred million people for their wages to be increased, the benefits still outweigh the dubious benefits of maintaining an elite of the ultra rich whose massive wealth probably just leaves them feeling alienated and unsatisfied anyway.
 
Because even if it doesn't literally make the difference between life and death to several hundred million people for their wages to be increased, the benefits still outweigh the dubious benefits of maintaining an elite of the ultra rich whose massive wealth probably just leaves them feeling alienated and unsatisfied anyway.

I recommend you read "The Evolution of Civilizations" by Carroll Quigley.
 
And yet multiple states with varying methods of political organisation can all be considered capitalist. Capitalism is defined by non-interference of the state in trade and industry, so if we allow that the division between capitalism and the state is in some respects vague, that is only because each country is imperfectly capitalist.

Sure, that's true - but no country has the capacity to be "perfectly capitalist." The very notion that a nation could be pure market is an illusion, since the very designation of "nation" necessitates something beyond the market (i.e. borders). Markets expand, they push past national borders (hence the persistent debate over whether or not companies have any legitimate duty to their country).

Given this, there's no logical/plausible argument for any kind of perfect or pure capitalism. Capitalism has always been, and will always be, intertwined with state apparatuses.

We're kind of covering old territory here, but yeah, the USA would function better without corruption. If we accept my earlier point about corruption leading to "poorer decisions being made by politicians on the behalf of the public", then it's reasonable to expect better decisions to be made without it. We've already established that re-organisation isn't objectively desirable, and if inevitable, is variable in its rate of progress. Limiting corruption would, by your logic, slow re-organisation, which you have no problem with. So why not do it?

I don't think that systems function better without corruption, though. I don't think they would function at all without corruption.

I realize this may seem like an apologetics for criminal behavior, but it isn't. I'm simply saying that we can discipline corrupt individuals while simultaneously acknowledging the functionality of systemic corruption.
 
Sure, that's true - but no country has the capacity to be "perfectly capitalist." The very notion that a nation could be pure market is an illusion, since the very designation of "nation" necessitates something beyond the market (i.e. borders). Markets expand, they push past national borders (hence the persistent debate over whether or not companies have any legitimate duty to their country).

Given this, there's no logical/plausible argument for any kind of perfect or pure capitalism. Capitalism has always been, and will always be, intertwined with state apparatuses.

While it isn't possible to have a capitalist system without a state, it is possible to have a capitalist system in which the state is insulated to a greater degree from influence by corporate forces; i.e. a less corrupt capitalist system.

I don't think that systems function better without corruption, though. I don't think they would function at all without corruption.

I realize this may seem like an apologetics for criminal behavior, but it isn't. I'm simply saying that we can discipline corrupt individuals while simultaneously acknowledging the functionality of systemic corruption.

Am I to understand that you mean by this that even minimising the extent of corruption would have catastrophic consequences to the system's ability to function? Personally I don't see why corruption is necessary; yes it stimulates change, but you also don't see this as a benefit. What does it actually cause or facilitate that we couldn't do without?
 
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While it isn't possible to have a capitalist system without a state, it is possible to have a capitalist system in which the state is insulated to a greater degree from influence by corporate forces; i.e. a less corrupt capitalist system.

Who (or what) insulates the state?

Am I to understand that you mean by this that even minimising the extent of corruption would have catastrophic consequences to the system's ability to function? Personally I don't see why corruption is necessary; yes it stimulates change, but you also don't see this as a benefit. What does it actually cause or facilitate that we couldn't do without?

I'm going to do my best to answer this by attending to the specific vocabulary of our discussion.

I'm not saying that minimising corruption would have catastrophic consequences; but you specifically said that the country would function better "without corruption," which I interpreted as meaning that functionality would improve if corruption were exorcised entirely. I do not agree with this because I see it as a non sequitur.

Change, or evolution, is not inherently good or bad, which is why corruption is neither a boon nor a bane. It is simply a structural component of developing systems. We often perceive corruption as bad because of the effects that it has on human individuals. It is possible, however, to imagine an alternate perspective from which corruption has no positive or negative value, comparable to a genetic mutation. A mutation can be perceived as good or bad depending on the effects it has within a given environment; but the mutation isn't inherently good or inherently bad. It simply is. And mutation is a necessary feature of evolutionary adaptation. If you accept evolution, then you accept mutation. Mutation is a structural feature of evolution.

That's what I'm saying about corruption. If you accept that societies are always adapting/evolving, then you have to accept corruption as a driving factor of that change. This doesn't make it good or bad.

I'm appealing here in general to a branch of theoretical knowledge known as second-order systems theory, whose primary practioner is Niklas Luhmann. Systems are autopoietic, meaning they are constitutively paradoxical. They only develop/evolve because of this constitutive paradox. I see corruption as a manifestation of systemic paradox, of an imbalance that propels the system. Systems never achieve balance or stasis. They are always suffering corruption, and this corruption contributes to their functionality.

Michel Serres, another figure within the general circle of systems and communications theory, summarizes it this way:

Systems work because they don’t work. Non-functionality remains essential for functionality. This can be formalized: pretend there are two stations exchanging messages through a channel. If the exchange succeeds — if it is perfect, optimal, immediate — then the relation erases itself. But if the relation remains there, if it exists, it’s because the exchange has failed. It is nothing but mediation. The relation is a non-relation.
 
Who (or what) insulates the state?

Transparency and accountability - the more easy it is to detect and punish corruption, the less likely it is to come about.

I'm going to do my best to answer this by attending to the specific vocabulary of our discussion.

I'm not saying that minimising corruption would have catastrophic consequences; but you specifically said that the country would function better "without corruption," which I interpreted as meaning that functionality would improve if corruption were exorcised entirely. I do not agree with this because I see it as a non sequitur.

This is where we keep clashing heads - I've already agreed with you that completely eliminating corruption is as impossible as completely eliminating crime, and is therefore not the subject of this discussion. What I'm asking is whether you agree that the country would function better with less corruption.

Change, or evolution, is not inherently good or bad, which is why corruption is neither a boon nor a bane. It is simply a structural component of developing systems. We often perceive corruption as bad because of the effects that it has on human individuals. It is possible, however, to imagine an alternate perspective from which corruption has no positive or negative value, comparable to a genetic mutation. A mutation can be perceived as good or bad depending on the effects it has within a given environment; but the mutation isn't inherently good or inherently bad. It simply is. And mutation is a necessary feature of evolutionary adaptation. If you accept evolution, then you accept mutation. Mutation is a structural feature of evolution.

That's what I'm saying about corruption. If you accept that societies are always adapting/evolving, then you have to accept corruption as a driving factor of that change. This doesn't make it good or bad.

I'm appealing here in general to a branch of theoretical knowledge known as second-order systems theory, whose primary practioner is Niklas Luhmann. Systems are autopoietic, meaning they are constitutively paradoxical. They only develop/evolve because of this constitutive paradox. I see corruption as a manifestation of systemic paradox, of an imbalance that propels the system. Systems never achieve balance or stasis. They are always suffering corruption, and this corruption contributes to their functionality.

Michel Serres, another figure within the general circle of systems and communications theory, summarizes it this way:

This is very well argued, but it's a masterwork of abstraction from the human cost of corruption, which is what we should actually be evaluating when selecting which political candidate to vote for. I will say this about that perspective, though: even if corruption were completely eliminated, it would still be a theoretical component of the system - as you've already stated. So you actually have nothing to worry about; were someone like Sanders to be entirely successful in eliminating real world instances of corruption, the systemic potential for it would still exist. So we get the best of both worlds - something theoretically impossible hasn't taken place, but things have still improved.
 
Transparency and accountability - the more easy it is to detect and punish corruption, the less likely it is to come about.

Okay, I like this answer, but I have a rejoinder. The more we tend toward "absolute informational transparency" (to quote William Gibson), the more transparent not only the state becomes, but private individuals become. In other words, informational transparency cannot be limited to transactions between the state and the marketplace. If we have a greater degree of access to the goings-on of corporatist dealings, this means that the state also has a greater degree of access to the privacy of individuals.

Now I'm all for greater informational transparency, but the infiltration of individual privacy yields new contradictions, especially if we're appealing to notions of privacy (and property) as justifications for business (i.e. private) enterprises.

This is where we keep clashing heads - I've already agreed with you that completely eliminating corruption is as impossible as completely eliminating crime, and is therefore not the subject of this discussion. What I'm asking is whether you agree that the country would function better with less corruption.

I think we're about at the conclusion!

So, I fully admit that what I'm about to say is not an attempt at further disagreement, but an admission regarding my perspective. That is, you ask me if I would say that a decrease in corruption would make the country function "better." I cannot bring myself to answer that question because "better" is evaluative, and I do not believe there is any objective space from which to qualify such a distinction.

I do think that less corruption means that individual human lives may be markedly better - maybe even most human lives. But I'm a posthumanist, so this concession immediately makes me start to wonder what this means from the perspective of a nonhuman system. Scientific and theoretical analyses suggest that different scales lead to different notions of "better," and it's plausible to me that acting in the hypothetical interests of a system could also - in the long run - have a positive impact of individual human lives.

So my short answer to your question is yes, I do think less corruption would help the system function better from a human perspective. I do not think anyone can make the claim, however, that less corruption results in an objectively greater degree of functionality.

This is very well argued, but it's a masterwork of abstraction

I love masterworks of abstraction. :D

from the human cost of corruption, which is what we should actually be evaluating when selecting which political candidate to vote for. I will say this about that perspective, though: even if corruption were completely eliminated, it would still be a theoretical component of the system - as you've already stated. So you actually have nothing to worry about; were someone like Sanders to be entirely successful in eliminating real world instances of corruption, the systemic potential for it would still exist. So we get the best of both worlds - something theoretically impossible hasn't taken place, but things have still improved.

And here you basically are acknowledging what I said above, which is the human element of systems. These are invaluable, seeing as we are humans (I assume ;)) and have to look out for our interests. I have an almost automatic tendency to pull back from such commitments, however, to check my own emotions and empathic associations, and to try and look at things from a structural angle. Of course, this is ultimately impossible to do logically; but it isn't impossible to do speculatively...

Also, just a final point. If corruption (i.e. paradox) is a constitutive component of systems, there will always be local manifestations. If internal paradoxes exist, they will always out.


In a general sense, this is kind of what my dissertation is about, although I'm suggesting that we can trace this question back to the mid-twentieth century.
 
Hilary's corruption will be worse for the country than Trump's incompetence because professionals can be hired/appointed to fill the gaps in the latter

The way to fight Hillary if elected will be through Congress and the Supreme Court but that will be an uphill battle because she will either bribe or replace them or abuse executive orders like Obama