I’m out of control.

I’m working on a post about capitalism and democracy, a topic suggested to me by Jack Minard. It’s a great topic, but my post is growing beyond all bounds of reasonableness. I must be thinking  I’m writing a book or something. I’m up to +5000 words and I’m not done. Nowhere near done. So I’m not sure what to do now. I may just carry on with the post and finish it up as best I can. Problem is, for virtually every sentence I write, I’m left with the unsatisfying feeling that I’ve only scratched the surface of what needs to be said. So I may have to follow up this post with a number of others that deal with related issues such as nationalism (conservative and liberal versions), the ideology of internationalism, corporate supply chains and export processing zones, etc., always keeping in mind contemporary global events as they relate to the topics I just listed. 

What do you really know about corporate supply chains? Do you really believe that Canada trades with other countries? What does globalization mean to you? What do you think is the relationship between government and business? What do you think it should be? Why? 

Nestlé has 447 factories, operates in 189 countries, and employs around 339,000 people. It is one of the main shareholders of L’Oreal, the world’s largest cosmetics company. Nestlé is the largest food company in the world and is headquartered in Switzerland. Less than 5% of its labour force is in Switzerland. Is it a Swiss company? Of course it has to be headquartered somewhere, but what do you think about that? 

Oh, the questions! I have lots of them. I also have answers. Stay tuned for my epic blog post coming soon to a computer near you! 

Rushing to print is often a mistake.

Rushing to print is often a mistake and I do believe I rushed to print with my last couple of posts. I think that was a mistake. Research can often turn up evidence from the past that makes a lie out of what we thought was true. Does this really matter? Maybe. Not certainly. It depends on what we want to depict, on what we want to understand and have understood.  I could write fiction, drawn from my imagination, enriched by my experience. How would that be different than what I am doing here? The ‘truth’ of fiction is in how believable it is, how sympathetic the characters are and how ‘realistic’ the scenes. In turning my gaze on my family, I enter a very different realm than I would occupy writing fiction. Of necessity, family histories are mostly fiction, the details of lives lived drowned in a sea of unrecorded continuity just as one tree can be made insignificant standing in a forest. Moments that stand out get into the history books.  Sometimes, they are recorded in a photograph.  More often not. When writing about family, the truth sometimes comes out slowly, not always in one go.  Even the ‘truth’ of a photograph, objective as it might seem, can be revealed more fully in all its complexity when the past, present and future of the depicted scene are entertained.

When I look at the picture I analyze in my last post, I am struck by the innocence of the scene, the mundane aspect of it.  The full impact and relevance of the scene cannot be appreciated at first glance. The scene is nothing outside of its living context. The people depicted in the photograph have no idea what awaits them in the near future, the death, panic and sorrow that they will suffer, as well as the love and sacrifice that will energize life and make it livable for them. What can I see in their faces? Nothing that belies their future. My mother would never have dreamed when this picture was taken that within 3 years she would be having a baby with the man standing next to her in this picture, a man married to the woman who stood just on the other side of him, both of whom had been her family’s close friends for years.

Now, I must make a correction to my previous post where I suggest that Yvonne died on June 22nd, 1945, because it was rumoured my father couldn’t afford a transfusion which would have saved Yvonne’s life. That may still be true, but I now know that my father had asked my mother and aunts to give blood to save his wife. Cecile donated blood sometime after midnight on June 22nd, but it was too little too late.   I learned this by looking through calendars my sister Claudette created for us over the years which contain pages from a diary my mother kept for a few years during the 1940s. It may be that my father had to find blood donors himself because he didn’t have the money to buy blood from the usual sources.  I find this difficult to believe because St. Mary’s was a Catholic hospital and I can’t imagine they would let someone die who couldn’t afford a blood transfusion, but no one lives who can set the record straight.  That makes the photo I introduce in my last post even more compelling to me because now, Cecile, my wonderful older aunt, standing on the far right in this picture, is also intimately involved in the final stages of the drama that was to unfold at St. Mary’s Hospital on June 22nd, 1945.  Death in childbirth was not as common in 1945 as it had been in previous generations but everyone knew that it was a dangerous time.  Yvonne was 29 years old, a mother of five daughters.  Such a tragedy.

It seems my mother and her family were very close to my father and his family for some time before they were married.  There was much socializing between the families starting in Alberta around Bonnyville and continuing in and around New Westminster in British Columbia.  My mother’s diary is full of references to visits to my father’s home in the years leading up to June, 1945.  She writes on Sunday, January 7th, 1945: “My day off [from work at St. Mary’s Hospital]. Went to Zenons for supper and a party.  Stayed until 3 AM.  Had lots of fun…”  On Sunday, March 11th, “I went to Zenons for supper then to a card party. I won $1.50 first prize womens. Zenon won $10.00 door prize…had lunch at Fraser Café with Albert and Gill, Mrs. Lagrange and Zenons.” The close familiarity between the Alberts and Leguerriers is evident in the photograph and it waits patiently, silent in the background to give added meaning to the scene for those who wish to know. The events to unfold in the following few months can only be understood in light of the tight bonds that existed in the community of ‘ex pats’ from Alberta now living in British Columbia.

A photograph can hide as much as it shows.  It can give us the impression of time stopped for an instant, frozen in a way that allows us to return to contemplate the moment, to relive the essence of a snapshot, lingering and maybe meditating on it.  It’s an illusion, of course, but that doesn’t prevent us from taking pictures, from trying to momentarily pause the clock. But clocks are stubborn things.  They stop for no one.

I have another photograph.  This one was probably taken on June 25th, 1945, the day of Yvonne’s funeral. She was buried along with her son, Roger, in St. Peter’s Catholic Cemetery in New Westminster.  It shows my father kneeling before Yvonne’s grave which is covered in flowers, his five daughters by his side.  The same day, my father asked my mother to quit her job at St. Mary’s Hospital, come work for him and look after the girls.

Escape 29: Can psychology do it?

Escape 29: Can psychology do it?

My, my, this is a tough question for all of those people who would want science to provide prescriptions for future behaviour or for the amelioration of the human condition.  Can psychology do it?  Becker writes:

We can talk for a century about what causes human aggression; we can try to find the springs in animal instincts, or we can try to find them in bottled-up hatreds due to frustration or in some kind of miscarried experiences of early years, of poor child handling and training.  All these would be true, but still trivial because men kill out of joy, in the experience of expansive transcendence over evil. If men kill out of heroic joy, what direction do we program for improvements in human nature?  What are we going to improve if men work evil out of the impulse to righteousness and goodness?

if men are aggressive in order to expand life, if aggression in the service of life is man’s highest creative act?

Doesn’t look too promising does it?  Not only that, Becker reflects on the idea that crazy, twisted people don’t do anywhere near as much damage to life as idealistic leaders.  Leaders, no matter how screwed up they are,  are still for people an ‘expression of the widespread urge to heroic transcendence.’ (p. 156)

Today we are living the grotesque spectacle of the poisoning of the earth by the nineteenth-century hero system of unrestrained material production.  This is perhaps the greatest and most pervasive evil to have emerged in all of history, and it may even eventually defeat all of mankind.  Still, there are no ‘twisted’ people whom we can hold responsible for this.

Well, I’m thinking there may be the odd ‘twisted’ bastard out there in the ranks of the world’s ‘leaders.’  I’m thinking Dick Cheney might qualify.  If nothing else he and people like him, including Stephen Harper, are prepared to sacrifice anything including the viability of the only home they have, the earth.  That’s twisted in my mind.  Freud admitted himself that ‘there is no dependable line between normal and abnormal in affairs of the human world.’ (p. 156) WFT.  So is there any hope for psychology, real psychology? I don’t really know.  Not sure exactly what hope would look like.  Becker was not convinced that the ‘psychical’ sciences could offer much in the way of advice to the human race.

Still, Becker notes, that Freud, no matter how cynical he got, always trusted psychoanalysis.  In the end he believed in it as anyone believes in their particular hero system. That’s probably true of a lot of psychologists.

Well, the simple answer to the question in the title of this blog is no.  How does psychology deal with problems of ‘cosmic heroism?’  So, now we come to the end of this Becker marathon.  Tomorrow, in my last post in this series, I see what Becker has to say again about The Science of Man.

A Commie I’m not. A crusty old Marxist, maybe.

So, we had a big party at the homestead recently and I was lovingly described as a communist by my son-in-law. I appreciate the sentiment behind this remark.  For him, it’s a term of endearment.  There were many ‘left-leaners’ in the crowd who would have appreciated the comment because in some senses we share many moral precepts.  Oh, I’ve been described as a commie before.  It wasn’t the first time, nor will it be the last in all likelihood.  I really don’t mind all that much.  Whether or not people actually believe that I’m a communist is another matter and I hope to set the record straight here for anyone who cares.  If people read this blog posting,  and few will, they will know my position on the matter.  For my own sense of self, for myself, I want to set the record straight once and for all.

When I state that I’m not a commie, that doesn’t mean for one second that I’m a proponent of ‘capitalism.’  Many people see communism and ‘capitalism’ as opposites, as alternate ways of organizing ‘the economy’ and ‘society.’   I don’t, nor did Karl Marx when he got old enough to think straight.  As an aside, Harold Adams Innis, the brilliant Canadian political economist and historian said, in a moment of particular lucidity, that one cannot make a contribution to the social sciences before one reaches the age of 50 and he’s probably correct.  He was 58 when he died and his best work happened in the last 5 or 6 years of his life.  Marx was born in 1818 and died in 1883.  It wasn’t until the late 1860s that he really got his shit together, hunkered down in the British Museum and started writing Capital.  Yes, yes, he wrote the Economic and Philosophical Manuscripts earlier, but he really got serious later.

The reason I say I’m not a communist is that I’m not a proponent of communism.  For me, or anyone else, to be labeled a communist or anything else for that matter implies a certain level of advocacy, of ‘proponency.’  It’s not necessary to be proponent of something that will eventually happen no matter what we think or wish.  It’s like being described as an old-agist.  I know that old age will happen to all of us, but that doesn’t mean I’m a proponent of old age.  I’M getting old, but that doesn’t mean that I advocate old age. That would be ridiculous.  A communist mode of production will inevitably replace the capitalist one because the internal contradictions within the capitalist mode of production dictate it in the same way the feudal relations of production replaced slave based ones and the capitalist mode of production replaced feudal ones.  The change will happen gradually, just as old age creeps up on us.  Before it’s clear what’s happening, the old bones get brittle, the arteries plug up and the organs just can’t cut it anymore.  The resiliency of youth is past, old solutions no longer get the same results they used to.  Life inevitably brings on death, they are different sides of the same coin.  What that means for me as an individual is clear, what it means for ‘society’ or for the ‘capitalist mode of production’ is also clear.  Nothing is forever, nothing.  Not the capitalist mode of production, not our beloved countries, not our cities, not our towns, not our fabulous wealth.  The question is not whether or not the capitalist mode of production will live on forever, but when it will die.  It’s not even a question of how.  That’s also been clear for a long time.  Still, classical economics is still in classical denial over the whole thing, a fact which is made clear on virtually every page of The Economist which is a proponent of capitalism.

For what I’ve written above I could be branded with the sin of determinism, one of scholarship’s seven deadliest.   If saying that one day I will die makes me a determinist, well that’s ok by me.  Call me whatever name you want.  Furthermore,  what I write above does not mean that life is completely meaningless to me.  We live life on many levels, a day at a time.  My life is full of activity and that means that every day I make many moral decisions most having nothing or little to do with my eventual death.  I don’t  live life as though my life is about to end (I didn’t do that even when I had cancer and the possibility of my quick exit from this life was very real).  I DO things, there is nothing else to do.  I read the papers, listen to the radio and watch TV.  I play with my grandkids.  I can’t help but get outraged by the blatant bullshit and crap that comes out of the government in Ottawa on a daily basis.  Yet I understand  the role that national governments play in the capitalist mode of production and their essential collaboration in making it possible for capital to flow with greater and greater ease globally  and for controlling labour by keeping tight reins on migrations and regulation.  I haven’t lost my moral compass.  I even get angry on one level…say, at incivility, at stupid driving, at poor highway engineering…while understanding that at other levels, the picture is much different and anger makes no sense.  As I write above, we live life on many levels, many planes.  They are all connected although not always in obvious ways.  Even otherwise highly educated people don’t see the connections.  The connections, interconnections and interweavings become visible only after a sustained gaze upon them.  To see them requires special training.  Somewhere, Norbert Elias got that training, as did many other thinkers who have had a sustained influence on me over the decades.