"In a time of universal deceit telling the truth is a revolutionary act." -George Orwell

Posts Tagged ‘Society’

Why Life in America Can Literally Drive You Insane

In Uncategorized on August 16, 2013 at 5:58 pm

Oldspeak: “Can you imagine the uproar, the national panic if 1 in every 78 Americans had cancer? Or was a victim of gun violence? Or if 1 in 78 Americans had AIDS? Why then is it acceptable that 1 in 78 Americans is suffering from severe and disabling mental illness? Why is it acceptable that there has been a 35 FOLD INCREASE in mental illness among children!?!!  Pathology has been normalized. Sociopathy is a key trait in the dominant institutions of our civilization (corporations) and by extension the people who work within them. 70% of Americans hate their jobs.  Lack of empathy and compassion is seen as normal.  You see it every day walking down the street; people looking upon with disdain or just plain actively ignoring the steadily growing number of homeless and mentally ill who populate our streets.  Elder abuse is institutionalized in this time where there our population is the greyest it’s ever been. Youth are increasingly disposable, with children serving as fodder for the burgeoning prison-industrial complex; pumped full of powerful toxic, illness inducing pills that no one has any idea what the long-term health effect will be. While pharmaceutical drug dealers’ profit margins explode.  Whole cities are failing while the banks & other corporations that greatly contributed to their failure are given unlimited resources. Something is terribly terribly wrong. Our society is making us crazy. Destroying our planet. How much longer well we go on without having serious discussion about restructuring our civilization in a way that healthy, beneficial and sustainable for all? ” –OSJ

By Bruce E. Levine @ AlterNet:

In “The Epidemic of Mental Illness: Why [3]?” (New York Review of Books, 2011), Marcia Angell, former editor-in-chief of the New England Journal of Medicine, discusses over-diagnosis of psychiatric disorders, pathologizing of normal behaviors, Big Pharma corruption of psychiatry, and the adverse effects of psychiatric medications. While diagnostic expansionism and Big Pharma certainly deserve a large share of the blame for this epidemic, there is another reason.

A June 2013 Gallup poll [4] revealed that 70% of Americans hate their jobs or have “checked out” of them. Life may or may not suck any more than it did a generation ago, but our belief in “progress” has increased expectations that life should be more satisfying, resulting in mass disappointment. For many of us, society has become increasingly alienating, isolating and insane, and earning a buck means more degrees, compliance, ass-kissing, shit-eating, and inauthenticity. So, we want to rebel. However, many of us feel hopeless about the possibility of either our own escape from societal oppression or that political activism can create societal change. So, many of us, especially young Americans, rebel by what is commonly called mental illness.

While historically some Americans have consciously faked mental illness to rebel from oppressive societal demands (e.g., a young Malcolm X acted crazy to successfully avoid military service), today, the vast majority of Americans who are diagnosed and treated for mental illness are in no way proud malingerers in the fashion of Malcolm X. Many of us, sadly, are ashamed of our inefficiency and nonproductivity and desperately try to fit in. However, try as we might to pay attention, adapt, adjust, and comply with our alienating jobs, boring schools, and sterile society, our humanity gets in the way, and we become anxious, depressed and dysfunctional.

The Mental Illness Epidemic

Severe, disabling mental illness has dramatically increased in the Untied States. Marcia Angell, in her 2011 New York Review of Bookspiece, summarizes [3]: “The tally of those who are so disabled by mental disorders that they qualify for Supplemental Security Income (SSI) or Social Security Disability Insurance (SSDI) increased nearly two and a half times between 1987 and 2007—from 1 in 184 Americans to 1 in 76. For children, the rise is even more startling—a thirty-five-fold increase in the same two decades.”

Angell also reports that a large survey of adults conducted between 2001 and 2003 sponsored by the National Institute of Mental Health found that at some point in their lives, 46% of Americans met the criteria established by the American Psychiatric Association for at least one mental illness.

In 1998, Martin Seligman, then president of the American Psychological Association, spoke [5] to the National Press Club about an American depression epidemic: “We discovered two astonishing things about the rate of depression across the century. The first was there is now between ten and twenty times as much of it as there was fifty years ago. And the second is that it has become a young person’s problem. When I first started working in depression thirty years ago. . . the average age of which the first onset of depression occurred was 29.5. . . .Now the average age is between 14 and 15.”

In 2011, the U.S. Centers for Disease Control and Prevention [6] (CDC) reported that antidepressant use in the United States has increased nearly 400% in the last two decades, making antidepressants the most frequently used class of medications by Americans ages 18-44 years. By 2008, 23% of women ages 40–59 years were taking antidepressants.

The CDC, on May 3, 2013, reported [7] that the suicide rate among Americans ages 35–64 years increased 28.4% between 1999 and 2010 (from 13.7 suicides per 100,000 population in 1999 to 17.6 per 100,000 in 2010).

The New York Times [8]reported in 2007 that the number of American children and adolescents treated for bipolar disorder had increased 40-fold between 1994 and 2003. In May 2013, CDC reported in “Mental Health Surveillance Among Children—United States, 2005–2011 [9],” the following: “A total of 13%–20% of children living in the United States experience a mental disorder in a given year, and surveillance during 1994–2011 has shown the prevalence of these conditions to be increasing.”

Over-Diagnosis, Pathologizing the Normal and Psychiatric Drug Adverse Effects

Even within mainstream psychiatry, few continue to argue that the increase in mental illness is due to previous under-diagnosis of mental disorders. The most common explanations for the mental illness epidemic include recent over-diagnosis of psychiatric disorders, diagnoses expansionism, and psychiatry’s pathologizing normal behavior.

The first DSM (Diagnostic and Statistical Manual of Mental Disorders), psychiatry’s diagnostic bible, was published by the American Psychiatric Association in 1952 and listed 106 disorders (initially called “reactions”). DSM-2 was published in 1968, and the number of disorders increased to 182. DSM-3 was published in 1980, and though homosexuality was dropped from it, diagnoses were expanded to 265, with several child disorders added that would soon become popular, including oppositional defiant disorder (ODD). DSM-4, published in 1994, contained 365 diagnoses.

DSM-5 was published in May, 2013. The journal PLOS Medicinereported [10] in 2012, “69% of the DSM-5 task force members report having ties to the pharmaceutical industry.” DSM-5 did not add as many new diagnoses [11] as had previous revisions. However, DSM-5 has been criticized even by some mainstream psychiatrists such as Allen Frances, the former chair of the DSM-4 taskforce, for creating more mental patients by making it easier to qualify for a mental illness, especially for depression. (See Frances’ “Last Plea To DSM-5: Save Grief From the Drug Companies [12].”)

In the last two decades, there have been a slew of books written by journalists and mental health professionals about the lack of science behind the DSM, the over-diagnosis of psychiatric disorders, and the pathologizing of normal behaviors. A sample of these books includes: Paula Caplan’s They Say You’re Crazy (1995), Herb Kutchins and Stuart Kirk’s Making Us Crazy (1997), Allan Horwitz and Jerome Wakefield’s The Loss of Sadness: How Psychiatry Transformed Normal Sorrow into Depressive Disorder (2007), Christopher Lane’s Shyness: How Normal Behavior Became a Sickness (2008), Stuart Kirk, Tomi Gomory, and David Cohen’s Mad Science: Psychiatric Coercion, Diagnosis, and Drugs (2013), Gary Greenberg’s The Book of Woe: The DSM and the Unmaking of Psychiatry (2013), and Allen Frances’ Saving Normal (2013).

Even more remarkable than former chair of the DSM-4 taskforce, Allen Frances, jumping on the DSM-trashing bandwagon has been the harsh critique [13] of DSM-5 by Thomas Insel, director of the National Institute of Mental Health (NIMH). Insel recently announced that the DSM’s diagnostic categories lack validity, and that “NIMH will be re-orienting its research away from DSM categories.” And psychiatrist Robert Spitzer, former chair of the DSM-3 task force, wrote the foreword to Horwitz and Wakefield’s The Loss of Sadness and is now critical [14] of DSM’s inattention to context in which the symptoms occur which, he points out, can medicalize normal experiences.

So, in just two decades, pointing out the pseudoscience of the DSM has gone from being an “extremist slur of radical anti-psychiatrists” to a mainstream proposition from the former chairs of both the DSM-3 and DSM-4 taskforces and the director of NIMH.

Yet another explanation for the epidemic may also be evolving from radical to mainstream, thanks primarily to the efforts of investigative journalist Robert Whitaker and his book Anatomy of An Epidemic [15] (2010). Whitaker argues that the adverse effects of psychiatric medications are the primary cause of the epidemic. He reports that these drugs, for many patients, cause episodic and moderate emotional and behavioral problems to become severe, chronic and disabling ones.

Examining the scientific literature that now extends over 50 years, Whitaker discovered that while some psychiatric medications for some people may be effective over the short term, these drugs increase the likelihood that a person will become chronically ill over the long term. Whitaker reports, “The scientific literature shows that many patients treated for a milder problem will worsen in response to a drug—say have a manic episode after taking an antidepressant—and that can lead to a new and more severe diagnosis like bipolar disorder.”

With respect to the dramatic increase of pediatric bipolar disorder, Whitaker points out that, “Once psychiatrists started putting ‘hyperactive’ children on Ritalin, they started to see prepubertal children with manic symptoms. Same thing happened when psychiatrists started prescribing antidepressants to children and teenagers. A significant percentage had manic or hypomanic reactions to the antidepressants.” And then these children and teenagers are put on heavier duty drugs, including drug cocktails, often do not respond favorably to treatment and deteriorate. And that, for Whitaker, is a major reason for the 35-fold increase between 1987 and 2007 of children classified as being disabled by mental disorders. (See my 2010 interview with him, “Are Prozac and Other Psychiatric Drugs Causing the Astonishing Rise of Mental Illness in America [16]?”)

Whitaker’s explanation for the epidemic has now, even within mainstream psychiatric institutions, entered into the debate; for example, Whitaker was invited by the National Alliance for the Mentally Ill (NAMI) to speak at their 2013 annual convention [17] that took place last June While Whitaker concludes that psychiatry’s drug-based paradigm of care is the primary cause of the epidemic, he does not rule out the possibility that various cultural factors may also be contributing to the increase in the number of mentally ill.

Mental Illness as Rebellion Against Society

“The most deadly criticism one could make of modern civilization is that apart from its man-made crises and catastrophes, is not humanly interesting. . . . In the end, such a civilization can produce only a mass man: incapable of spontaneous, self-directed activities: at best patient, docile, disciplined to monotonous work to an almost pathetic degree. . . . Ultimately such a society produces only two groups of men: the conditioners and the conditioned, the active and passive barbarians.” —Lewis Mumford, 1951

Once it was routine for many respected social critics such as Lewis Mumford and Erich Fromm to express concern about the impact of modern civilization on our mental health. But today the idea that the mental illness epidemic is also being caused by a peculiar rebellion against a dehumanizing society has been, for the most part, removed from the mainstream map. When a societal problem grows to become all encompassing, we often no longer even notice it.

We are today disengaged from our jobs and our schooling. Young people are pressured to accrue increasingly large student-loan debt so as to acquire the credentials to get a job, often one which they will have little enthusiasm about. And increasing numbers of us are completely socially isolated, having nobody who cares about us.

Returning to that June 2013 Gallup survey, “The State of the American Workplace: Employee Engagement [18],” only 30% of workers “were engaged, or involved in, enthusiastic about, and committed to their workplace.” In contrast to this “actively engaged group,” 50% were “not engaged,” simply going through the motions to get a paycheck, while 20% were classified as “actively disengaged,” hating going to work and putting energy into undermining their workplace. Those with higher education levels reported more discontent with their workplace.

How engaged are we with our schooling? Another Gallup poll “The School Cliff: Student Engagement Drops With Each School Year [19]” (released in January 2013), reported that the longer students stay in school, the less engaged they become. The poll surveyed nearly 500,000 students in 37 states in 2012, and found nearly 80% of elementary students reported being engaged with school, but by high school, only 40% reported being engaged. As the pollsters point out, “If we were doing right by our students and our future, these numbers would be the absolute opposite. For each year a student progresses in school, they should be more engaged, not less.”

Life clearly sucks more than it did a generation ago when it comes to student loan debt. According to American Student Assistance’s “Student Debt Loan Statistics [20],” approximately 37 million Americans have student loan debt. The majority of borrowers still paying back their loans are in their 30s or older. Approximately two-thirds of students graduate college with some education debt. Nearly 30% of college students who take out loans drop out of school, and students who drop out of college before earning a degree struggle most with student loans. As of October 2012, the average amount of student loan debt for the Class of 2011 was $26,600, a 5% increase from 2010. Only about 37% of federal student-loan borrowers between 2004 and 2009 managed to make timely payments without postponing payments or becoming delinquent.

In addition to the pain of jobs, school, and debt, there is increasingly more pain of social isolation. A major study reported in the American Sociological Review in 2006, “Social Isolation in America: Changes in Core Discussion Networks Over Two Decades [21],” examined Americans’ core network of confidants (those people in our lives we consider close enough to trust with personal information and whom we rely on as a sounding board). Authors reported that in 1985, 10% of Americans said that they had no confidants in their lives; but by 2004, 25% of Americans stated they had no confidants in their lives. This study confirmed the continuation of trends that came to public attention in sociologist Robert Putnam’s 2000 book Bowling Alone.

Underlying many of psychiatry’s nearly 400 diagnoses is the experience of helplessness, hopelessness, passivity, boredom, fear, isolation, and dehumanization—culminating in a loss of autonomy and community-connectedness. Do our societal institutions promote:

  • Enthusiasm—or passivity?
  • Respectful personal relationships—or manipulative impersonal ones?
  • Community, trust, and confidence—or isolation, fear and paranoia?
  • Empowerment—or helplessness?
  • Autonomy (self-direction)—or heteronomy (institutional-direction)?
  • Participatory democracy—or authoritarian hierarchies?
  • Diversity and stimulation—or homogeneity and boredom?

Research (that I documented in Commonsense Rebellion [22]) shows that those labeled with attention deficit hyperactivity disorder (ADHD) do worst in environments that are boring, repetitive, and externally controlled; and that ADHD-labeled children are indistinguishable from “normals” when they have chosen their learning activities and are interested in them. Thus, the standard classroom could not be more imperfectly designed to meet the learning needs of young people who are labeled with ADHD.

As I discussed last year in AlterNet in “Would We Have Drugged Up Einstein? How Anti-Authoritarianism Is Deemed a Mental Health Problem [23],” there is a fundamental bias in mental health professionals for interpreting inattention and noncompliance as a mental disorder. Those with extended schooling have lived for many years in a world where all pay attention to much that is unstimulating. In this world, one routinely complies with the demands of authorities. Thus for many M.D.s and Ph.D.s, people who rebel against this attentional and behavioral compliance appear to be from another world—a diagnosable one.

The reality is that with enough helplessness, hopelessness, passivity, boredom, fear, isolation, and dehumanization, we rebel and refuse to comply. Some of us rebel by becoming inattentive. Others become aggressive. In large numbers we eat, drink and gamble too much. Still others become addicted to drugs, illicit and prescription. Millions work slavishly at dissatisfying jobs, become depressed and passive aggressive, while no small number of us can’t cut it and become homeless and appear crazy. Feeling misunderstood and uncared about, millions of us ultimately rebel against societal demands, however, given our wherewithal, our rebellions are often passive and disorganized, and routinely futile and self-destructive.

When we have hope, energy and friends, we can choose to rebel against societal oppression with, for example, a wildcat strike or a back-to-the-land commune. But when we lack hope, energy and friends, we routinely rebel without consciousness of rebellion and in a manner in which we today commonly call mental illness.

For some Americans, no doubt, the conscious goal is to get classified as mentally disabled so as to receive disability payments (averaging $700 to 1,400 per month [24]). But isn’t that too a withdrawal of cooperation with society and a rebellion of sorts, based on the judgment that this is the best paying and least miserable financial option?

Links:
[1] http://alternet.org
[2] http://www.alternet.org/authors/bruce-e-levine
[3] http://www.nybooks.com/articles/archives/2011/jun/23/epidemic-mental-illness-why/?page=1
[4] http://www.latimes.com/business/money/la-fi-mo-employee-engagement-gallup-poll-20130617,0,5878658.story
[5] http://www.nonopp.com/ar/Psicologia/00/epidemic_depersion.htm
[6] http://www.cdc.gov/nchs/data/databriefs/db76.htm
[7] http://www.cdc.gov/mmwr/preview/mmwrhtml/mm6217a1.htm?s_cid=mm6217a1_w
[8] http://www.nytimes.com/2007/09/04/health/04psych.html?_r=0
[9] http://www.cdc.gov/mmwr/preview/mmwrhtml/su6202a1.htm?s_cid=su6202a1_w
[10] http://www.plosmedicine.org/article/info%3Adoi%2F10.1371%2Fjournal.pmed.1001190
[11] http://www.marketwatch.com/story/15-new-mental-illnesses-in-the-dsm-5-2013-05-22
[12] http://www.huffingtonpost.com/allen-frances/saving-grief-from-dsm-5-a_b_2325108.html
[13] http://www.nimh.nih.gov/about/director/2013/transforming-diagnosis.shtml
[14] http://en.wikipedia.org/wiki/Robert_Spitzer_%28psychiatrist%29
[15] http://www.amazon.com/Anatomy-Epidemic-Bullets-Psychiatric-Astonishing/dp/0307452425/ref=sr_1_1?s=books&ie=UTF8&qid=1354546881&sr=1-1&keywords=Anatomy+of+an+Epidemic%3A+Magic+Bullets%2C+Psychiatric+Drugs%2C+and+the+Astonishing+Rise+of+Mental+Illness+in+Ame
[16] http://www.alternet.org/story/146659/are_prozac_and_other_psychiatric_drugs_causing_the_astonishing_rise_of_mental_illness_in_america?paging=off
[17] http://www.peteearley.com/2013/07/01/nami-convention-coverage-robert-whitakers-case-against-anti-psychotics/?utm_source=feedburner&utm_medium=feed&utm_campaign=Feed%3A+peteearley+%28The+Official+Blog+of+Author+Pete+Earley%29
[18] http://businessjournal.gallup.com/content/162953/tackle-employees-stagnating-engagement.aspx
[19] http://thegallupblog.gallup.com/2013/01/the-school-cliff-student-engagement.html
[20] http://www.asa.org/policy/resources/stats/
[21] http://sites.duke.edu/theatrst130s02s2011mg3/files/2011/05/McPherson-et-al-Soc-Isolation-2006.pdf
[22] http://www.amazon.com/Commonsense-Rebellion-Taking-Shrinks-Corporations/dp/0826414508/ref=pd_sim_b_2
[23] http://www.alternet.org/story/154225/would_we_have_drugged_up_einstein_how_anti-authoritarianism_is_deemed_a_mental_health_problem?paging=off
[24] http://www.nolo.com/legal-encyclopedia/social-security-disability-benefits-29686.html
[25] http://www.alternet.org/tags/mental-illness
[26] http://www.alternet.org/%2Bnew_src%2B

Turning A Blind Eye To Catastrophic Truths In The Age Of Unreality

In Uncategorized on July 11, 2012 at 7:31 pm

(Image: Jared Rodriguez / Truthout)

Oldspeak:Fearful people are more dependent, more easily manipulated and controlled, more susceptible to deceptively simple, strong, tough measures and hard-line postures . . . they may accept and even welcome repression if it promises to relieve their insecurities. George Gerbner  Fear. It is a powerful motivator. It is a powerful captor.  It drives us to greatness & calamity.  It captivates us with ubiquitous illusions of safety, stability & sanity. It plays an essential and ironically unseen part in our refusal to see truths like those imparted by Osho – ‎”Do not search. That which is, is. Stop and see.” We’ve been socially engineered to not see that which is. To not think, just react. To avoid all that is real. This engineering has one fatal flaw. It has not taken into account the unavoidability of reality and the natural world we are a part of.  It it only a matter of time before we are no longer able to turn blind eyes to catastrophic truths.” “”Ignorance Is Strength”

By Chris Hedges @ Truthdig:

Cultures that endure carve out a protected space for those who question and challenge national myths. Artists, writers, poets, activists, journalists, philosophers, dancers, musicians, actors, directors and renegades must be tolerated if a culture is to be pulled back from disaster. Members of this intellectual and artistic class, who are usually not welcome in the stultifying halls of academia where mediocrity is triumphant, serve as prophets. They are dismissed, or labeled by the power elites as subversive, because they do not embrace collective self-worship. They force us to confront unexamined assumptions, ones that, if not challenged, lead to destruction. They expose the ruling elites as hollow and corrupt. They articulate the senselessness of a system built on the ideology of endless growth, ceaseless exploitation and constant expansion. They warn us about the poison of careerism and the futility of the search for happiness in the accumulation of wealth. They make us face ourselves, from the bitter reality of slavery and Jim Crow to the genocidal slaughter of Native Americans to the repression of working-class movements to the atrocities carried out in imperial wars to the assault on the ecosystem. They make us unsure of our virtue. They challenge the easy clichés we use to describe the nation—the land of the free, the greatest country on earth, the beacon of liberty—to expose our darkness, crimes and ignorance. They offer the possibility of a life of meaning and the capacity for transformation.

Human societies see what they want to see. They create national myths of identity out of a composite of historical events and fantasy. They ignore unpleasant facts that intrude on self-glorification. They trust naively in the notion of linear progress and in assured national dominance. This is what nationalism is about—lies. And if a culture loses its ability for thought and expression, if it effectively silences dissident voices, if it retreats into what Sigmund Freud called “screen memories,” those reassuring mixtures of fact and fiction, it dies. It surrenders its internal mechanism for puncturing self-delusion. It makes war on beauty and truth. It abolishes the sacred. It turns education into vocational training. It leaves us blind. And this is what has occurred. We are lost at sea in a great tempest. We do not know where we are. We do not know where we are going. And we do not know what is about to happen to us.

The psychoanalyst John Steiner calls this phenomenon “turning a blind eye.” He notes that often we have access to adequate knowledge but because it is unpleasant and disconcerting we choose unconsciously, and sometimes consciously, to ignore it. He uses the Oedipus story to make his point. He argued that Oedipus, Jocasta, Creon and the “blind” Tiresias grasped the truth, that Oedipus had killed his father and married his mother as prophesized, but they colluded to ignore it. We too, Steiner wrote, turn a blind eye to the dangers that confront us, despite the plethora of evidence that if we do not radically reconfigure our relationships to each other and the natural world, catastrophe is assured. Steiner describes a psychological truth that is deeply frightening.

I saw this collective capacity for self-delusion among the urban elites in Sarajevo and later Pristina during the wars in Bosnia and Kosovo. These educated elites steadfastly refused to believe that war was possible although acts of violence by competing armed bands had already begun to tear at the social fabric. At night you could hear gunfire. But they were the last to “know.” And we are equally self-deluded. The physical evidence of national decay—the crumbling infrastructures, the abandoned factories and other workplaces, the rows of gutted warehouses, the closure of libraries, schools, fire stations and post offices—that we physically see, is, in fact, unseen. The rapid and terrifying deterioration of the ecosystem, evidenced in soaring temperatures, droughts, floods, crop destruction, freak storms, melting ice caps and rising sea levels, are met blankly with Steiner’s “blind eye.”

Oedipus, at the end of Sophocles’ play, cuts out his eyes and with his daughter Antigone as a guide wanders the countryside. Once king, he becomes a stranger in a strange country. He dies, in Antigone’s words, “in a foreign land, but one he yearned for.”

William Shakespeare in “King Lear” plays on the same theme of sight and sightlessness. Those with eyes in “King Lear” are unable to see. Gloucester, whose eyes are gouged out, finds in his blindness a revealed truth. “I have no way, and therefore want no eyes,” Gloucester says after he is blinded. “I stumbled when I saw.” When Lear banishes his only loyal daughter, Cordelia, whom he accuses of not loving him enough, he shouts: “Out of my sight!” To which Kent replies:

See better, Lear, and let me still remain
The true blank of thine eye.

The story of Lear, like the story of Oedipus, is about the attainment of this inner vision. It is about morality and intellect that are blinded by empiricism and sight. It is about understanding that the human imagination is, as William Blake saw, our manifestation of Eternity. “Love without imagination is eternal death.”

The Shakespearean scholar Harold Goddard wrote: “The imagination is not a faculty for the creation of illusion; it is the faculty by which alone man apprehends reality. The ‘illusion’ turns out to be truth.” “Let faith oust fact,” Starbuck says in “Moby-Dick.”

“It is only our absurd ‘scientific’ prejudice that reality must be physical and rational that blinds us to the truth,” Goddard warned. There are, as Shakespeare wrote, “things invisible to mortal sight.” But these things are not vocational or factual or empirical. They are not found in national myths of glory and power. They are not attained by force. They do not come through cognition or logical reasoning. They are intangible. They are the realities of beauty, grief, love, the search for meaning, the struggle to face our own mortality and the ability to face truth. And cultures that disregard these forces of imagination commit suicide. They cannot see.

“How with this rage shall beauty hold a plea,” Shakespeare wrote, “Whose action is no stronger than a flower?” Human imagination, the capacity to have vision, to build a life of meaning rather than utilitarianism, is as delicate as a flower. And if it is crushed, if a Shakespeare or a Sophocles is no longer deemed useful in the empirical world of business, careerism and corporate power, if universities think a Milton Friedman or a Friedrich Hayek is more important to its students than a Virginia Woolf or an Anton Chekhov, then we become barbarians. We assure our own extinction. Students who are denied the wisdom of the great oracles of human civilization—visionaries who urge us not to worship ourselves, not to kneel before the base human emotion of greed—cannot be educated. They cannot think.

To think, we must, as Epicurus understood, “live in hiding.” We must build walls to keep out the cant and noise of the crowd. We must retreat into a print-based culture where ideas are not deformed into sound bites and thought-terminating clichés. Thinking is, as Hannah Arendt wrote, “a soundless dialogue between me and myself.” But thinking, she wrote, always presupposes the human condition of plurality. It has no utilitarian function. It is not an end or an aim outside of itself. It is different from logical reasoning, which is focused on a finite and identifiable goal. Logical reason, acts of cognition, serve the efficiency of a system, including corporate power, which is usually morally neutral at best, and often evil. The inability to think, Arendt wrote, “is not a failing of the many who lack brain power but an ever-present possibility for everybody—scientists, scholars, and other specialists in mental enterprises not excluded.”

Our corporate culture has effectively severed us from human imagination. Our electronic devices intrude deeper and deeper into spaces that were once reserved for solitude, reflection and privacy. Our airwaves are filled with the tawdry and the absurd. Our systems of education and communication scorn the disciplines that allow us to see. We celebrate prosaic vocational skills and the ridiculous requirements of standardized tests. We have tossed those who think, including many teachers of the humanities, into a wilderness where they cannot find employment, remuneration or a voice. We follow the blind over the cliff. We make war on ourselves.

The vital importance of thought, Arendt wrote, is apparent only “in times of transition when men no longer rely on the stability of the world and their role in it, and when the question concerning the general conditions of human life, which as such are properly coeval with the appearance of man on earth, gain an uncommon poignancy.” We never need our thinkers and artists more than in times of crisis, as Arendt reminds us, for they provide the subversive narratives that allow us to chart a new course, one that can assure our survival.

“What must I do to win salvation?” Dimitri asks Starov in “The Brothers Karamazov,” to which Starov answers: “Above all else, never lie to yourself.”

And here is the dilemma we face as a civilization. We march collectively toward self-annihilation. Corporate capitalism, if left unchecked, will kill us. Yet we refuse, because we cannot think and no longer listen to those who do think, to see what is about to happen to us. We have created entertaining mechanisms to obscure and silence the harsh truths, from climate change to the collapse of globalization to our enslavement to corporate power, that will mean our self-destruction. If we can do nothing else we must, even as individuals, nurture the private dialogue and the solitude that make thought possible. It is better to be an outcast, a stranger in one’s own country, than an outcast from one’s self. It is better to see what is about to befall us and to resist than to retreat into the fantasies embraced by a nation of the blind.

Chris Hedges

Chris Hedges spent nearly two decades as a foreign correspondent in Central America, the Middle East, Africa and the Balkans. He has reported from more than 50 countries and has worked for The Christian Science Monitor, National Public Radio, The Dallas Morning News and The New York Times, for which he was a foreign correspondent for 15 years.

African-Americans Fall In Equality Index

In Uncategorized on April 6, 2011 at 11:55 am

 

African-Americans trail whites the most in economics and social justice, according to the National Urban League

 

Oldspeak:” ‘Don’t believe the HYPE!’ –Flavor Flav. Yeah I know the black folk you see on TV flossin, ballin, dancin, talkin, dunkin and governin are doing just swell. But in the world outside the glowing box, in physical reality, shit is real in the field for a significant majority of black folk. ”

By the CNN Wire Staff:

African-Americans are faring slightly worse relative to their white counterparts than they did last year, according to an index released Thursday by the National Urban League.

The group’s 2011 Equality Index stands at 71.5%, compared to a revised index last year of 72.1%, the league said as it released its annual report, called The State of Black America.

An equality index of less than 100% suggests blacks are doing worse relative to whites, while an index greater than 100% suggests blacks are doing better.

The league attributed the 2011 drop to a decline in the economics index, driven by housing and wealth factors, and to a decline in the health index, driven by children’s health.

Economics and social justice continue to be the areas in which blacks trail whites the most, with ratings of 56.9% and 58% respectively. Those are followed by health at 75% and education at 78.9%.

Since the Equality Index was introduced in 2005, researchers have found growing equality between blacks and whites in the unemployment rate, the percentage of uninsured, the incarceration rate, and prisoners as a percentage of arrests, the league said.

The index has also charted growing inequality over that period in rates of poverty, home ownership, school enrollment (both “preprimary” and college), and the level of educational attainment (both high school diplomas and bachelor’s degrees).

The index of median household income has remained unchanged, the league said.

In 2010, the index measured Hispanics in America for the first time. This year’s index finds them faring slightly better than last year compared to their white counterparts, at 76.8% compared to a revised 2010 index of 76.6%, the league said.

It attributed the rise to improvements in health and social justice indices, but said those were offset by declines in economics and education.

In the past year, the league said it has observed growing gaps in the relative status of blacks and whites in the areas of loan access, wealth and children’s health.

For Hispanics, there have been growing gaps in the areas of loan access and college enrollment, it said.

The 2011 State of Black America report includes essays from a variety of authors including League President Marc Morial and Democratic strategist Donna Brazile.

 


Just Keep Going, You Got Nothing To Lose (Video)

In Uncategorized on March 27, 2011 at 3:06 pm

Oldspeak: Wow, it’s  a sad state of affairs in our society when simply choosing to talk to someone and learn something about them is a revolutionary act. Watch this thought provoking, powerful, revealing, sobering, inspiring video by Luke Rudkowski on happiness, freedom, government, humanity, and life in the words of train passengers. It really is amazing to see what random people think. Most don’t trust the government has their best interest at heart, just as many are motivated by fear as by love. As a New Yorker, who’s ridden the train his whole life, it never occurred to me why it is that people don’t talk to each other, they don’t make eye contact, they’re loathe to interact with each other. People look at you as if you’re insane if you do any of these things. I’ve been socialized to  just accept it as the way it is. Why? Could it be to prevent us from realizing how alike we are, how connected, how powerful we can be to affect universally beneficial change? I’ve recently started looking at people, smiling at people, acknowledging people’s presence, it’s striking to  observe how few people do this. You should try it as well, you make feel better and make someone else feel better as well. Within us is the change we seek. ”