Posts Tagged ‘Jean-Jacques Rousseau’

What Johnson as Nietzschean Superman Really Means – Amoral and Absolutely Self-Centred

July 25, 2019

Boris Johnson and other blond beasts

Zelo Street yesterday put up a post about the shameless grovelling panegyric Spectator journalist and Tory advocate of eugenics, Toby Young, gave to our new, rich and privileged Prime Minister, Boris Alexander de Pfeffel Johnson on the Victoria Derbyshire show and on Quillette. This last included the lines

I first set eyes on Boris Johnson in the autumn of 1983 when we went up to Oxford at the same time … With his huge mop of blond hair, his tie askew and his shirt escaping from his trousers, he looked like an overgrown schoolboy. Yet with his imposing physical build, his thick neck and his broad, Germanic forehead, there was also something of Nietzsche’s Übermensch about him”.

To which the sage of Crewe simply added, ‘ Oh, just fuck off Tobes. I mean … just fuck off.’ Which is coarse, but exactly describes what very many people must have felt reading it.

See: https://zelo-street.blogspot.com/2019/07/toby-young-says-gissa-job-bozza.html

But what exactly was Nietzsche’s superman?

This did not mean an individual with special, superhuman powers like Superman or the other, similar comic book heroes like Spiderman, the Hulk and so on. Rather, it meant the new, superior human ideal, who had rejected both the slave morality of Christianity, and the master morality of the aristocracy. This was someone, who fully lived up to the challenge of living in a world where God was dead, a universe that was now devoid of transcendent meaning. This was a person – the word Nietzsche used was ubermensch, which literally means Overhuman – who had moved beyond notions of good and evil, and lived according to his or her own notions of morality.

Nietzsche was an ardent individualist, who categorically rejected the idea of a  common morality shared by all , as put forward by the Enlightenment philosopher, Immanuel Kant. Nietzsche wrote

A word against Kant as moralist. A virtue has to be our invention, our more personal defence and necessity, in any other sense it is merely a danger … ‘virtue’, ‘duty’, ‘good in itself’; impersonal and universal – phantoms, expressions of decline, of the final exhaustion of life, of Konigsbergian Chinadom. The profoundest laws of preservation and growth demand the reverse of this; that each one of us should devise his own virtue, his own categorical imperative.

The British philosopher Mary Midgley attacked this in her book, The Myths We Live By (London: Routledge 2011), writing

This, he said, would naturally lead any enlightened person in the modern age to live alone, despising his contemporaries and rejecting claims by others on fellowship or compassion, feelings that he regarded as shameful weaknesses. Nietzsche advertised this ideal strongly as a virile one, and buttressed it by a great deal of spiteful misogyny in the style of Rousseau and Schopenhauer. he did not, apparently, see that solitude might as easily be a refuge for weakness as an assertion of strength, nor that childish boasting about one’s own superiority makes this interpretation rather likely. (p. 135).

From this you can see that Boris does have Nietzschean qualities, and this isn’t a complement. He is amoral, self-centred, and, at least political, without compassion, as shown in his and his party’s dedicated loathing on the poor, the disabled, and the less privileged. He also very strongly reminds me of another remark by Nietzsche, hailing the new ‘blond beasts’: ‘Will without intelligence! How beautiful! How free!’

Nietzsche intended his superman to be a heroic figure with the ancient ‘tragic sense of life’, trying to live fully and create meaning in a cold, uncaring, meaningless cosmos. Johnson himself is a odious buffoon, whose incompetence matches his vaunting ambition. There’s nothing heroic or grand about him, and the clownish exterior with which he seeks to ingratiate himself with the public as nothing but a harmless character is nothing but a mask, a sham.

He’s a malign, selfish clown in a malign, greedy, selfish, conscienceless party. And his presence in No. 10 is a catastrophe that shames this country.

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Scots Tory Davidson Warns Boris Willing to Destroy UK for Brexit

June 28, 2019

On the 18th of this month, Mike at Vox Political wrote a piece noting a YouGov poll that found that the majority of Tory members are hellbent on getting Brexit, even if it means the break-up of the United Kingdom, significant damage to its economy and even the destruction of the Tory party itself.

The poll found that, when asked the question whether they would be willing to avert Brexit if it meant Scotland or Northern Ireland leaving Britain, 63% and 59% of Tories would be quite happy to see those nations leave Britain. 61% said they would also be prepared to accept significant damage to Britain’s economy if we left the EU. 54% also said that they would be happy to see the Tory party destroyed for Brexit. Only 36% put their party’s survival before Brexit.

See: https://yougov.co.uk/topics/politics/articles-reports/2019/06/18/most-conservative-members-would-see-party-destroye

Commenting on this, Mike predicted in his article that Scottish SNP First Minister Nicola Sturgeon would mention it in her speech marking 20 years of devolution.

The Tory death wish: They’ll have Brexit even if it destroys the UK

And now, according to the front page of today’s I, 28th June 2019, the leaders of the Scottish Tories, Ruth Davidson, has warned that Boris’ determination to achieve Brexit whatever the cost – ‘do or die’ – risks breaking up the UK. She was therefore backing Jeremy Hunt instead. Davidson said

‘I want to see him [Johnson] make assurances that it’s not Brexit do or die, it’s the Union do or die. That’s exactly what we’ve seen from the other candidate in the race and that’s why he’s going to get my vote.’

The newspaper also reports that

Polling has suggested that if the former foreign secretary becomes prime minister it could boost support for Scottish independence. (p.6).

Mike reported that the only thing that would stop the Tories from demanding Brexit at the first opportunity is the likelihood that this would lead to Corbyn taking up the reigns of government. But, he concluded

such a government is more likely if they choose a leader committed to Brexit at any cost.

And at the moment, Boris Johnson is the the leading candidate in the Tory leadership contest, despite his determination to force through Brexit whatever the cost. The I has also reported that he’s said that those Tories opposed to a no-deal Brexit will not get posts in his government.

And I’m not at all surprised that the Tories are willing to risk the break-up of the EU. I’ve mentioned before that I’ve heard rumours that the Tories were on the verge of collapse during Blair’s tenure of office. So much so that they were considering changing their name to the ‘English Nationalists’. And I do remember reading an opinion piece in the Heil, which considered that the departure of Scotland from the Union would not significantly harm Conservatism. This claimed that it was only recently that the Tories in Scotland had called themselves Conservatives. Before then they were called the Unionist party. But this still goes back to the period after the early 18th century union with Scotland. What would be the point of having a unionist party, if there was no union, and no real likelihood of ever reviving it?

It just confirms that Brexit is very much an English demand, and the Tory Brexiteers are bitter English nationalists, neither more nor less.

And it flies in the face of the way the Tories under Thatcher appropriated Britishness, its symbols and history. I can remember one headline in the Sunday Telegraph, unsurprisingly about how wonder Thatcher was, had the headline ‘Don’t Call Them Boojwah, Call Them British!’ I think it was a quote from Maggie herself. But the Conservatism she promoted was deeply bourgeois and nationalistic to its core. They seemed to waste no opportunity to drape themselves in Union Flags, like Tim Brooke-Taylor in his Union flag waistcoat on the Goodies, but without the comic trio’s irony. In one programme about Thatcher and the Tory party, her husband, Dennis, declared that his favourite song was Rule Britannia. Which he then tried to sing, only to realise he didn’t know the words. And then there was their infamous 1987 election film, which seemed to show that they had singlehandedly won the Battle of Britain. This showed old wartime footage of Spitfires chasing about the skies, while an excited voice declared ‘Man was born free. It’s our fundamental right.’ Really? I thought the complete quote, from the first sentence or so of Jean-Jacques Rousseau’s The Social Contract was ‘Man is born free, and everywhere he is in chains.’ Which effectively describes the condition of everyone, who isn’t massively rich, under the Tories. The sadly departed Alan Coren commented drily about it on the News Quiz, calling it the Royal Conservative Airforce, and saying what a pity it all was for the Tories that after the War the servicemen all came back and voted Labour. Quite. But it does show how the Tories appropriated British patriotism.

And it also shows the reverse: how the Tories demonised anyone who didn’t share their chauvinism and racism – who wasn’t, as Thatcher put it, ‘one of us’ – was really an evil subversive intent on destroying Britain. Left-wing members of the Labour party, who supported the ‘troops out’ movement, like Tony Benn, land who made the reasonable point that to stop the violence we had to talk to Sinn Fein, were vilified as supporters of the IRA. And the same people, who wanted to thaw relations with the USSR instead of ramping up tensions like Reagan and Thatcher, because of the very real danger of nuclear Armageddon were also vilified as Communists by the Tories, the Tory press, and the press secret state.

Oh yes, and if Labour got in power under someone like Benn, Foote, Livingstone or even Neil Kinnock, when he actually believed in traditional Labour values, would destroy the economy.

But it isn’t Labour threatening to destroy the UK. Corbyn and his supporters aren’t telling the world that they’re content to break up the EU or consciously wreak the British economy, provided they get a disastrous policy through. It’s the Tories.

They’re the real subversives and destroyers of this nation. Which is why they have to make up bogus stories about the Labour party being full of anti-Semites, Trotskyites and Stalinists.

If you want to see a genuinely prosperous, united Britain, that’s fair to working people of every nation in this great country, vote Labour.

Because the Tories are happy to see it destroyed and impoverished.

 

Pamphlet by Robert Owen on Self-Governing Communes

March 4, 2017

owen-pamphlet-1

Robert Owen’s pamphlet on reforming Britain into federation of autonomous socialist communities: front cover

owen-pamphlet-2

Rear cover listing other works written by Owen.

Looking through my bookshelves yesterday, I managed to find an old copy of a pamphlet by Robert Owen that I’d read when I was at college. It’s a facsimile edition of the Utopian Socialist’s Outline of the Rational System of Society, published by his Home Colonization Society at their headquarters in Pall Mall in London in 1841. The modern edition was republished by a small, private press on Guernsey.

Inside the front cover is a short piece by the Home Colonization Society’s secretary, A.C. Cuddon, giving a brief overview of its aims and activities. It states

Whatever may be said or written on the improvement of all classes of society, it is now evident to those who reflect, that that which is necessary to this end is a SOUND, GOOD, PRACTICAL EDUCATION, AND PERMANENT BENEFICIAL EMPLOYMENT to all who require them; in fact, that any other measures are mere palliatives, and can produce only temporary benefits, at an extravagant waste of time, capital and labour.

It will also be obvious to those who have thoroughly investigated the subject, that a sound education and permanent beneficial employment cannot be given under the present competitive arrangements of society; and that the best mode of securing these benefits to the population will be by the establishment of SELF-SUPPORTING HOME COLONIES, on account of their complete efficiency for the purpose, and their great economy over the present system.

A Society has therefore been formed to promote the establishment of these colonies; having for its object-
1stly. To submit the plans of the Colonies in all their details to the most scientific and experienced men in every department of life.
2ndly. To make these plans extensively known to the public, and to demonstrate their efficiency for the purposes designed.
3rdly. To demonstrate that these Colonies, in consequence of their very superior economical arrangements, will afford a secure and profitable investment for capital.
4thly To arrange the preliminaries for Joint-Stock Companies to carry the same gradually into extensive execution.
5thly. To publish the most useful and authentic works explanatory of the principles on which the system of Home Colonisation is based, in order to convey to the public correct information on this most important subject.

The expenses attendant on the above will be met by Subscriptions of £5 each and upwards; which shall, at the option of the subscriber, be placed to his or her credit in behalf of one or more shares, which the subscriber may choose to take in the first Joint-Stock Company established, and by donations.

A Subscription of Donation to the above amount will constitute a member of the Society.

The Society have published a statement of their views and the measures they propose, in a work entitled “A Development of the Principles and Plans on which to establish Self-supporting Home Colonies; as a secure and profitable investment for capital, and effectual means permanently to remove the causes of ignorance, poverty, and crime, and most materially to benefit all classes of society, by giving a right application to the now greatly misdirected powers of the human faculties, and of physical and moral science.”

This Society is not confined to any particular class, sect or party, but invites the cooperation of all who will unite in practical measures for the relief and amelioration of humanity. And the proposed Colonies will contain arrangements for the accommodation of every religion; the only religious requisition being, the practice and charity and kindness to all.

The pamphlet consists of several short sections, in which Owen lists the basic facts or principles on which his communities will be built, which mostly consisted of his views of human nature and psychological needs and influences of human society. The sections are entitled:

The Five Fundamental Facts on Which the Rational System of Society is Founded;

The Fundamental Laws of Human Nature, Or First Principles of the Science of Man;

The Conditions Requisite for Human Happiness;

The Principles and Practice of the Rational Religion; and

The Elements of the Science of Society, Or Of the Social State of Man.

He then gives on pages 10 to 14 of the pamphlet his proposed constitution for these colonies. He writes

A rational Government will attend solely to the Happiness of the governed.
It will ascertain what human nature is;-what are the laws of its organisation and of its existence, from birth to death;-what is necessary for the happiness of a being so formed and matured;-and what are the best means by which to attain those requisites, and to secure them permanently for all the governed.

It will devise and execute the arrangements by which the condition essential to human happiness shall be fully and permanently obtained for all the governed; and its laws will be few, easily understood by all the governed, and perfectly in unison with the laws of human nature.

Liberty of Mind or Conscience

1. Every one shall have equal and full liberty to express the dictates of his conscience on religious, and all other, subjects.
II. No one shall have any other power than fair argument to control the opinions or belief of another.
III. No praise or blame, no merit or demerit, no reward or punishment, shall be awarded for any opinions or belief.
IV. But all, of every religion, shall have equal right to express their opinions respecting the Incomprehensible Power which moves the atom and controls the universe, and to worship that Power under any form, or in any manner agreeable to their consciences,-not interfering with the equal rights of others.

Providing For and Educating the Population

I. Every one shall be equally provided, through life, with the best of every thing for human nature, by public arrangements; which arrangements shall give the best known direction to the industry and talents of every individual.
II. All shall be educated, from infancy to maturity, in the best manner known at the time.
III. All shall pass through the same general routine of education, domestic teaching, and employment.
IV. All children, from their birth, shall be under the especial care of the community in which they are born; but their parents shall have free access to them at all times.
V. All children shall be trained and educated together, as children of the same family; and shall be taught a knowledge of the laws of their nature.
VI. Every individual shall be encouraged to express his feelings and convictions only; or, in other words, to speak the truth solely upon all occasions.
VII. Both sexes shall have equal education, rights, privileges, and personal liberty; their marriages will arise from the general sympathies of their nature, uninfluenced by artificial distinctions.

General Arrangements for the Population

VIII. Under the Rational System of Society,-after the children shall have been trained to acquire new habits and new feelings, derived from the laws of human nature,-there shall be no useless private property.
IX. As soon as the members of these communities shall have been educated from infancy in a knowledge of the laws of their nature, trained to act in obedience to them, and surrounded by circumstances all in unison with them, there shall be no individual punishment or reward.
X. Society shall not be composed, as at present, of single families, but of communities or associations of men, women, and children, in the usual proportions, from three hundred to two thousand, as local circumstances may determine.
XI. As these new communities increase in number, unions of them shall be formed for local and general purposes, in tens, hundreds, thousands, &c., according to the less or more extended objects and interests which shall require their consideration and direction.
XII. Each of these communities shall possess around it land sufficient for the support, for ever, of all its members, even when it shall contain the maximum in number.
XIII. These communities shall be so arranged as to give to all the members of each of them, as nearly as possible, the same advantages; and to afford the most easy communication with each other.

Government of the Population and Duties of the Council.

XIV. Each community shall be governed in its home department by a general council, composed of all its members between the ages of thirty and forty; and each department shall be under the immediate direction of a committee, formed of members of the general council, chose by the latter, in the order to be determined upon; and in its external or foreign department, by all its members from forty to sixty years of age.
XV. After all the members of the community shall have been rendered capable of taking their full share of the duties in the general council of government, there shall be no selection or election of any individuals to office.
XVI. All the members at thirty years of age, who shall have been trained from infancy in the communities, shall be officially called upon to undertake their full share of the duties of management in the home department; and at forty they shall be excused from officially performing them: at forty they will be officially called upon to undertake the duties of the external or foreign department; and at sixty they will be excused from officially attending to them.
XVII. The duties of the general council of
home department shall be, to govern all the circumstances within the boundaries of its community,-to organise the various departments of production, distribution, and formation of character,-to remove all those circumstances which are the least favourable to happiness,-and to replace them with the best that can be devised among themselves, or of which they can obtain a knowledge from other communities. The duties of the general council of the external or foreign department will be, to receive visitors or delegates from other associations or communities,-to communicate with other similar associations,-to visit them and arrange with them the best means of forming roads, and conveying surplus produce to each other,-to travel, to give and receive information of inventions, discoveries, and improvements, and of every other kind that can be useful;-and also to regulate and assist in the establishment of new associations, composed of the surplus population of the community from among themselves, and to send to delegates to the circle of communities to which their community shall be attached.
XVIII. The general councils, home and foreign, shall have full power of government
in all things under their direction, as long as they shall act in unison with the laws of human nature, which shall be their sole guidance upon all occasions.
XIX. All individuals trained, educated, and placed, in conformity to the laws of their nature, must of necessity, at all times, think and act rationally, except they become physically, intellectually or morally diseased; in which case the council shall remove them into the hospital form bodily, mental, or moral invalids, where they shall remain until they shall be recovered by the mildest treatment that can effect their cure.
XX. The council, whenever it shall be necessary, shall call to its aid the practical abilities and advice of any of the members not in the council.

Adjustment of Differences

XXI. If the general councils should ever attempt to contravene the laws of human nature,-which is scarcely possible,-the elders of the community who have passed the councils shall call a general meeting of all the members of the community between sixteen and thirty years of age, who have been trained from infancy within it. This meeting shall calmly and patiently investigate the conduct of the general councils; and if a majority shall determine that they have acted, or attempted to act, in opposition to these laws, the general government shall devolve upon the members of the community who have passed the councils are above sixty years of age, united with those who have not entered the council and are between thirty and sixteen years of age. It is scarcely possible to conceive that this clause will ever be required; and, if required, it can only be of temporary application.
XXII. All other differences of every description,-if indeed it be possible for any to exist in these communities,-shall be immediately determined and amicably adjusted between the parties, by the decision of a majority of the three senior members of the council: except when the difference shall ex9ist between members of the councils,-when it shall be, in like manner, decided by the three members who have last passed the councils.

This is followed by a conclusion and a section of concluding remarks, in which Owen looks forward to as many as 2000 individuals being supported per mile of average quality soil, without any further discoveries and much less labour and capital than needed under the present system.

The pamphlet shows Owen’s basis in 18th century philosophy and its concern for establishing the basic principles of human nature, including morality, as well as Owen’s Deist belief. Owen states in his section on religion that God, whatever the individual religions wanted to call Him, exists, but that the precise nature of the Almighty has not been discovered. Which seems to suggest that he believed that someday science would also solve the mysteries of theology as well as the natural world.

His communities themselves are very much like the federation of small, independent communes advocated by Thomas Spence and his followers in the late 18th and early 19th century, and in France by Comte and then Fourier, who recommended reforming the country into a similar system of autonomous phalansteries. It seems to me that these ideas owe much to Rousseau and his ideas of democracy, based on his experience of the Swiss cantons, which were similarly bound together in a federation. They also seem to go back even further to the ancient Greek city states, and the constitutions suggested for them by Plato and Aristotle.

Although Owen went to America to try to found colonies there, his system proved massively impractical and all of them collapsed, as did similar plans by other Utopian Socialists. His schemes offer no rewards for excellence, or punishments for incompetence or laziness, defects which have led to the collapse of many similar experiments in communal life since then. Also, few would really want to embrace a system in which the community has almost absolute power of their children. According to William Blum, this was used as a scare in Venezuela a few years ago to prevent people voting for Hugo Chavez, and his right-wing and far right opponents told people that if they elected him, their children would become the property of the state.

The section where he recommends sending moral invalids, as well as those physically or mentally sick, to the community hospital is also sinister. It recalls the way twentieth century totalitarian governments, like Soviet Russia or Mao’s China, used psychiatry to persecute and incarcerate political dissidents, or sent them to ‘re-education’ camps. Even so, I think its very clear that ‘moral invalid’ certainly describes large numbers of the Tory, Lib Dem and Blairite sections of the Labour party. Particularly Damian Green, his mistress Theresa May, and Jeremy Hunt, and their forerunners in the last government.

Nevertheless, Owen was a major pioneer in the formation of Socialism, and in challenging the injustice, exploitation and poverty of traditional capitalist society, and so still remains important in that sense.

Apart from this pamphlet, Penguin Classics published a collected edition of his works, which I’ve reviewed elsewhere on this blog.

Open Democracy Webinar on Alternative Democracy

February 25, 2016

Last Thursday, February 18th 2016, I was privileged to attend a webinar held by the Open Democracy forum on ‘alternative democracy’. Webinars, if you’ve never come across before, like me, are discussions held over the internet between a number of participants. They remain in their own homes, and talk to each other via their webcams or digital cameras attached to the computers. In this instance, the main speaker at any given point occupied most of the screen, while the other participants were each shown at the bottom. I was invited to go by Michelle Thomasson, a member and a commenter on this blog. The discussion was an hour long, covering topics that have been central to the issue of democracy since the very first democratic theorists like the ancient Athenians and Jean-Jacques Rousseau. These include the fact that democracy leads to popular government, rather than right government; the problem of applying a political system that originally arose in small city states to large, complex modern societies, and the problem of energising and encouraging public engagement in politics and the political process at a time when increasing numbers feel disenfranchised, and that politicians are self-serving and isolated from the rest of society.

The first issue, that of democracy allowing the public to vote for the ‘wrong’ people, or make the ‘wrong’ decisions, is shown by the controversy about capital punishment and the EU. One of the female participants made the point that she wasn’t happy with referenda, because if one was a held on those two issues, the British public would almost certain vote in favour of reinstating the death penalty and leaving the European Union, both of which she considered wrong and unjust. She also made the point that there was a problem in that people don’t understand how parliament itself works. People have been horrified by what they’ve seen of it and the parliamentary process on television, especially since the launch of the parliament channel. She also discussed the problem of young people becoming uninterested in politics. She felt that part of the solution to this problem of increasing political indifference and disenfranchisement was for parliament itself to become more representative. She was in favour of quotas, and particularly for more women in parliament. She also felt that there should be more teaching in schools about the importance of politics, democracy and political participation. There still were areas for the public to be involved in politics in local issues, but these were becoming increasing rare as many local amenities, such as youth clubs, were being closed down. There was therefore a real danger of people retreating into social media.

The participants also discussed the possibility of learning from the Occupy Movement, which mobilised people against the cuts and bankers’ bail-outs across the world. People were disillusioned and felt that politicians were distant. One possible solution was digital democracy, but it was felt that this also was not the right way to go. They also pointed out that as far back as ancient Greece, politicians have never done what the electorate wanted. There was also the additional problem of democratic decisions in large societies like modern Britain. They pointed out that although the march against the Iraq War were the largest modern protests, most people still supported the invasion of Iraq, because they had been deliberately given the wrong information. There were similar problems with the reforms attacking and dismantling the welfare state. This led to a discussion of the wider problem of how communities could be connected to parliament.

Some possible solutions included the transformation of the House of Lord’s into a genuine popular assembly, and the revitalisation of political parties. Trump and Bernie Sanders in America, and Jeremy Corbyn over here at sparked an upturn in people joining and becoming interested in political parties. This led to the problem of how to involve other organisations to balance the power of the big corporations now involved in defining and influencing politics. They felt that the revitalisation of the political parties should be done through the existing political system. However, one of the problems with Jeremy Corbyn was that one of the speakers felt he hadn’t drawn new people into the party, but caused older members, who had let their membership lapse, to rejoin.

That led in turn to the question of what should be done with all the new political activists and participants, once they’d been energised, so that they could transform society. One of the men stated that the Labour party had declined from a genuinely popular movement into a party, in which people in suits made decision on behalf of the people they represented. This led to the question of local democracy in the Aristotelian sense. He considered that we currently have local administration rather than democracy. Most of the funding for local councils in England comes from central government, compared with Sweden where 80 per cent comes from local taxes. One of the other participants pointed out that the Coalition was indeed trying to reverse this situation under the guise of localism. They also discussed the way the Tory-Lib Dem Coalition had dissolved the regional partnerships, that had some success in regenerating the local political and economic situation. On the other hand, the Coalition has also encouraged local authorities to group together so that they could co-operate across borders. This worked well in some areas, like Manchester, but was less effective in others.

They also discussed whether Britain needed a constitution. It was pointed out that those nations with constitutions were not necessarily any more democratic than those which did not. One of the speakers was also quite scathing about the way the leadership in Labour party had blocked a bill on corporate funding in order not to upset the trade unions. The result of this was that the Tories were continuing to enjoy massive corporate donations, while trying to find ways to deprive the Labour party of money.

They also returned to the question of referenda. They stated that this worked in small countries with a tradition of direct democracy, like Switzerland. It was much less effective in large countries like Britain. As an example, when the Americans set up internet polling following the British example, the two petitions with greatest number of signatures were for America to build a Death Star, like the one in Star Wars, and to deport Justin Bieber back to Canada.

They also raised the issue of untrained cabinet ministers. Many ministers didn’t know how to manage the performance of the civil servants under them, as it wasn’t a requirement for cabinet ministers. There was poor human resource management in the Civil Service and poor project managers. However, expertise in specific areas did not necessarily make someone a more efficient minister. Andrew Lansley was an expert on health and healthcare, and yet his reforms were dreadful. The Coalition had also performed a number of U-turns, as no-one had told its members what the results of their reforms were intended to be. Overall, they concluded that the problem was one of improving the existing system, rather than overturning it.

All of these issues are complex and it’s fair to say that they need long and careful examination if we are to overcome the continuing crisis in British democracy. People do feel bitter and disenfranchised by their politicians. The scandal over MPs’ bonuses showed how bitter the public felt about their claims. Hopefully, more seminars and discussions like this will lead to the discovery of better ways to reverse this, and to bring people back to participating in the political process, which is supposed to serve them. Democratic political theory states that political sovereignty lies with the people. It’s a question of putting them back in charge, and taking power away from an increasingly managerial elite.

And if digital democracy is not a solution to this problem, than the internet has also provided part of the solution. Yes, there is the danger that people are retreating into social media. But the same social media has enabled political discussions like the above, by connecting people vastly separated from each other, who can discuss weighty issues like this easily in the comfort of their own homes.

A recording of the webinar, plus comments, can be found at: https:​//plus.​google.​com/events/cqjpogiqt6osi7fliui​4k4tkg4c
Thanks, Michelle.

Exercise Your Political Rights: VOTE!

May 7, 2015

Today’s polling day, as I’m sure just about every one of my readers is aware. I’ve reblogged a number of memes from Vox Political over the past few days, urging people not to vote the Tories and Lib Dems back in. Mike’s posted another piece over on his site, simply asking people to vote. And he’s produced this graphic for further encouragement.

Vote Meme

Remember – the Tories and Lib Dems have reformed the registration system, just to prevent people from voting. This is how they view democracy, despite all the rhetoric about defending and promoting it through ‘localism’, or some such ideological camouflage. They fear it. Just have tyrants have always feared it.

So defy them. Don’t give in to apathy, or pessimism. Use your franchise.

The Francophone Swiss philosopher, Jean-Jacques Rousseau, said that the man, who votes, but doesn’t want anyone else to, wishes to be a master. The one, who doesn’t, wishes to be a slave.

The Tories are always keen to get their people to vote, and vote first. Because they do see themselves as the masters.

Mike’s short piece is over at http://voxpoliticalonline.com/2015/05/07/at-long-last-election-day-is-here-vote/. Go there for further electoral encouragement.

But you don’t have to accept the status of slaves.