So what if Trumps wins?

If Donald Trump wins the presidency on November 5, it will be the third time this century that a Republican has won with a minority of the vote. This owes to the anti-democratic elements of our 18th Century Constitution (the Electoral College, Senate and Supreme Court). The Republican Party is a minority party riding on every advantage our outdated system gives it. They win – with help from the Russians and arrogant tech lords like Musk – by converting Trump’s clownish authoritarianism into the false consciousness of whites who feel threatened by the increasing diversity of America despite being themselves among the richest 4% of the global population.

What would Trump’s victory mean? One can consider the U.S. domestic implications and the impact on the world in general.

Domestically, Trump will seek political vengeance while using the justice system to avoid prison. (Avoiding prison is his main reason for running.) His cohort of Project-2025ers will seek to undermine the administrative state while using state power to favor those capitalists that see government as hindrance. Together they will probably throw our economy, politics, courts, health & education systems, social safety nets and society in general, into turmoil. Their efforts to govern through authoritarianism and populism – the essence of MAGA – will test our democratic institutions and wreck havoc.

But we are not Weimar Germany. Our institutions will hold, although any Trump effort to use the military for domestic actions – such as dealing with “illegal migration” – could lead to a real crisis. It may well be that in the midterm elections of 2026, the upheaval would be enough to lead to a Democratic resurgence. (It will be interesting to watch a Vice President Vance. He could call the policy shots from the background. As an opportunist par excellence, he may be sensitive to the popular reaction to the various outrages pushed by the P-2025ers and tack accordingly.)

A Trump regime’s impact on the world stage is another matter. He will favor isolationism, economic nationalism, unilateralism, pro-Russian approaches in Ukraine and Eastern Europe, disengagement from the Mideast and who knows what with North Korea. This will fundamentally weaken the global position of the U.S. But let’s consider this from the 35,000 foot level.

The U.S. has held center stage in the world since the end of World War II. The various political and economic institutions of the global order – including the UN, IMF, World Bank, NATO etc – were ours by design. We established the contours of the Cold War that divided the world into good guys and bad guys and led to many distortions of the domestic affairs of other countries. After the fall of the USSR, we found other ways to define bad actors by choosing – often unwisely – which regional states to offer favored status and protection. As we began to lose our industrial advantage – with other economies coming online – globalism became our religion and we used the available levers to impose austerity and free trade everywhere we could.

We Americans have always been pretty self-centered, focused on our own navels. We governed the world – to the extent we did – for our own purposes, assuming that what was good for America was good for everyone. Trump’s obsession on making America “great again” is simply a dysfunctional flavor of this.

Our record as the predominant global hegemon has been mixed, to say the least. The world today can be legitimately described as a mess, with violent conflicts of various kinds and sources, terrorism, mass migration, political polarization, continued poverty and inequality, nuclear proliferation, the emerging technological singularity, and widespread and worsening climate disruptions. The U.S. did not cause any of these – at least not by ourselves – but they all happened on our watch. Meanwhile, the world has increasingly begun to just ignore us. (Watch China, India and the other BRICS cozy up to Putin despite his assault on world order.) Our inability to anything about the Mideast has not surprised anyone but ourselves. Maybe it’s better that we do withdraw somewhat from world affairs and let folks get on with finding their own way? If Trump wins in November, however messy it will be, maybe it’ll be what the world needs?  Like a heart attack that scares you into changing your bad habits? 

(Maybe we Americans will finally upgrade our Constitution.)

The Next 80 Years

Just finished the first two books of William Gibson’s latest planned trilogy: The Peripheral and Agency. Both are typically well written with plots and characters that briskly move a complicated story forward. Gibson has been ahead of his time since his 1984 sci-fi novel, Neuromancer launched the cyberpunk world of computer hacking anti-heroes. The new “jackpot” books are built around figures in the future (just prior and after 2100) using quantum entanglement to exchange information with people living earlier in this century. (Wikiquote describes the jackpot as “an ‘androgenic, systemic, multiplex’ cluster of environmental, medical and economic crises that begins to emerge in the present day and eventually reduces world population by 80 percent over the second half of the 21st century.”) The future period is in the aftermath of the jackpot, where whats left of humanity, after it was far too late, took climate change seriously. The earlier times (in the first book, 2032 and in the second 2017) take place when it was already far too late but we hadn’t yet changed how we live.

Gibson nailed it. To expand in my own words, these are the next 80 years.

It’s hard to know where to draw the line of when humans began degrading the world with the way we live. Was it with language, a bigger brain, fire and tools allowing homo sapiens to raise above mere animal abilities of tooth and claw? Or with the emergence of agriculture, where we began consuming our environment and changing the very face of the earth? Certainly with the industrial revolution and the utilization of hundreds of millions of years of buried sunlight in the form of hydrocarbons. Finally, with post-industrial, global capitalism, our consumption of the environment, and resultant waste dumped into it, increased exponentially.

This year, 2023, we have seen what must be – to anyone not totally fuddled by the paid climate change deniers – the many faces of climate change. Going well beyond mere weather extremes, it includes pandemics, drought, desertification, death of pollinators, failed crops and food shortages, unquenchable mega-fires, soot-filled air, regular “once-in-a-century” floods, climate-fueled illnesses (from hotter temperatures, swifter passage of pathogens and toxins), spreading invasive destructive and disease-causing pests, disappearing habitats, mass extinctions, ocean temperatures rising, over-fishing, death of reefs, melting ice and glaciers, garbage filled oceans and even whales attacking boats. Along with these are related violence and conflicts over mass migration, diminished water supplies, precious metals and growing domestic and global inequalities. Our own version of the Four Horses are saddling up.

Calling the tune is the oligarchy that benefit from the current form of global capitalism. They have been doing everything possible since big oil hid awareness of the implications of hydrocarbon use for the climate in order to maintain profits. They and their fellow mega-profit-maximizers have funded political elements resisting all efforts to challenge their power and seek even modest change in the dynamics of increased inequality and degradation of the environment. These political elements seek to divert attention away from the possibilities of real change by pushing backward-looking nationalism, racism, and fabricated cultural divisions meant to magnify the otherwise rational discontent with the world in which most of us now live into fear and rage directed at anyone but the rich and powerful. Thus many of those who might most benefit from change have nevertheless been convinced to accept outrageous lies and authoritarianism in its various guises.

There are few good guys among the world’s mega-corporations. The media platforms promulgate hate and directed misinformation. The new tech industries offering their magic are actually plunging us ever further into the technological singularity where fundamental change in our made-world runs ahead of our ability to understand and control it (AI and energy-intensive black crypto are certainly examples). And my iPhone, I must admit, is another opiate assuring us that we are up-to-date and in control of something (at the cost of far away miners dying in deep pits of rare earths.)

But we humans are likely to simply get used to the new normal exemplified by 2023. As long as it doesn’t happen to us it’ll remain just those things briefly floating into the media highlights. And so it is likely to go for the next 10, 15, 20 years until the cumulative changes chaotically coalesce into the widespread collapse of food chains (and not just for us), emptied aquifers, mass starvation, whole areas made unlivable by pervasive wet-bulb temperatures beyond 95o and the wars and domestic violence fueled when those who have nothing to loose try to get what remains from others. Then we descend into 40-60 years of continued catastrophe. Gibson called this the jackpot, I suppose somewhat ironically as everything comes due at once. He seems somewhat optimistic that, at some point, the economic and political elites will come to feel threatened enough – if only from the wholesale lost of customers – to look to the science and technology of green energy, carbon capture and revitalization of what’s left of the natural environment to reverse the effects of climate change. Surely, even now, such technology exists and is getting better all the time, but just not “economic” in the judgement of those who still make lots of money from hydrocarbons and those they have enlisted in their “anti-woke” crusades. So we will suck every last bit of hydrocarbons out of the earth before we change our approach enough to make a difference.

One can hope. Those living in the places where climate change is already threatening their lives, especially in the tropics, are trying to adapt and, if that is not possible, leave. We in the West have the biggest cushion. But we are too heading into bad times.

The Human Conditon

Yin: We are the stuff that dreams are made of. Puffs of air buffeted by the wind, fading into night.

Yang: We orbit along the event horizon of the black hole for some time, getting a little closer to crossing it each second. We eventually do cross it and it’s always there. And sometimes we can’t help but stare.

The Virtual Crowd

 

Social media and the Internet enable the formation of virtual crowds. Crowds may always be, or become, dangerous.

A friend recently asked me to explain why such large numbers of people – in this case Americans – have come to accept the same body of extreme beliefs. In my mind, this meant the extreme white nationalist and anti-government sentiments that erupted on January 6, 2021. I immediately thought of Freud’s Group Psychology and the Analysis of the Ego. For Freud, society rests on the coercive agency of the Superego (das Uberich) implanted as the child faces its dependency on the world beyond it. This explained for him the peculiarities of crowd psychology – the ready response to Leaders, the need for authority and the eagerness to use or accept repression.

For Freud, the Leader defines the crowd (Masse), taking the place of the internal agent of outside authority (the Superego) left behind by childhood. A crowd is a collection of people mobilized not around a common interest or purpose per se but around a stand-in for the father, be it a collective Superego (ideology or belief/faith instrumentality), a Leader, a hero or a personalized god. This state of dependence is based upon shared feelings of fear and guilt that give outlet to the ambivalence the child directs at the father. Erotic ties (Eros) bind together individuals to each other and to the Leader, around whom all revolves.* The Leader serves as the object for this longing and defines, as father-surrogate, the relation in which all are united as "brothers" in submission to him.

The erotic tie between Leader and follower takes the form of an identification that brings the former into the psyche via the Superego, repeating the process that established it through identification with the first parental authority. Individuals in a crowd thereby come to share the same Superego, submitting to it, in like manner, their individual selves. Crowds, says Freud, are made up of "a number of individuals who have one and the same object in the place of their ideal self and have consequently identified themselves with one another sharing the same [surrendered] self (das Ich)." This bond through identification denies the crowd any critical faculties the individuals, as individuals, may possess and leaves them vulnerable to control by "suggestion."

The crowd represents a return to the primitive horde; in both we find "an individual of superior strength among a troop of equal companions." Freud suggests that fear and anxiety are always at the edge of crowd behavior, tending to increase, not decrease, in the face of challenges to the ties that bind individuals together. The individual in a crowd feels a need for authority that manifests in the submission of his self to the Leader. The Leader has this role because in "...the mass of mankind there is a powerful need for an authority who can be admired, before whom one bows down, by whom one is led and perhaps even ill treated."

For Freud, the principle phenomenon of mass psychology is the individual's "lack of freedom." Civilized man has exchanged a portion of his liberty for a portion of security. Submerged in a crowd, people behave like a collective neurotic. Freud saw such behavior as symptomatic of society, with its origin in the repression of desire and the consequent implantation within each individual of a Superego serving as the internal agent of that repression. The individual is directed toward submission to a Leader or to the over zealousness of compulsive morality continuing the infantile relationship to authority. Over a lifetime, the individual's character and identity are built, largely unconsciously, around that ready submission. The exercise of consciousness is never fully developed and the self is never free to author its rational being.

Culture's reliance on repression (and the other forms of psychic defense) and its extraction of surplus control subjects the individual to an ever increasing burden of guilt even as actual control of desire diminishes. As culture – especially in its Western, capitalist guise – affords humanity more and “better” ways of gaining satisfaction, it creates a larger and larger realm of potential satisfaction it must control. Control inevitably weakens and results in a situation where the erotic drives are only weakly held in check. The aggressive drives, always hard to restrain, become ever more difficult to control as they are increasingly deployed to master the erotic drives. The individual, trapped in this escalating conflict and spiral of anxiety, suffers increasing existential unease (Unbehagen). For we Americans – with a shallow history, a consumer-oriented culture and relatively vast riches unequally distributed – many are ready to "break loose" at any time.

I’ve taken this dive into Freud to get to my further point. In the age of mass social media, crowds may now form virtually. Without direct face-to-face contact, people can come to share a collective consciousness built around submission to some shared beliefs personified by a Leader. The social media niches where such virtual crowds mingle can intensify these beliefs into extreme forms. When the members of these groups actually do come together, they are vulnerable to the Leader’s suggestion and to the apparent dictates of their shared belief system, rational or mostly not. Then all hell can break loose.

* For Freud, Eros is more than sexuality, it’s a longing for something we do not have, for completeness, for other, for beauty, for the good.

The Cosmic Designer

Having written The Cosmic Design and the Designer to explore what modern science can say about the nature of our universe and reality, I’ve been wondering what it might be possible to tell about the Designer: did it have an origin, where did it come from, what is it like? The first two questions seem, on the face of it anyway, truly unknowable. They eventually reach the point of whether it’s turtles all the way down. But the question of what the Designer might be like, how it might be described, is perhaps open to some exploration.

Considering the nature of the Designer depends on the questions we ask. We might start by asking if, from our perspective, the Designer did a good job or a bad one? Given the state of the world we live in at the dawn of the 21^st Century, you could go either way.

Or we might begin by considering whether humans are in the Designer’s image. (Humans have long imagined their gods in their own image, but somehow greater.) At our best, we are conscious, rational individuals with free will and the capacity to act with the moral sense of right and wrong, good and bad. At our worst, we are killers who shit in our our nest and do not always even eat what we kill. In between, we are weak souls often unable to perceive and understand our own self-interest. The cosmic design allows our best form, so perhaps the Designer is also a rational agent with free will, one that defines, by its own nature, the good. I’ll go with that.

Freud’s work on the healthy soul and Alastair McIntyre on individual practical reasoners can help us describe the rational agent. According to Freud, the psychically healthy individual is one where our I (das Ich) has absorbed the It (das Es) and the Over-I (das Uberich). The I holds the soul's facility of intellect and reason. In Freud's conception, psychic health is attaining the proper internal order, one where the I overcomes and absorbs the Over-I (the imposed internal agent of outside authority) and the It (the drives and desires of our animal and infantile self). Thus freed, the individual becomes capable of choosing and acting in a rational and practical manner, following our own defined ends and goals, within the confines of what reality presents. McIntyre looks to moral virtue (aretḗ) as elaborated by Aristotle and Thomas Aquinas. Human beings are animals, they begin as such and remain as such with the bodily desires and needs of all animals. We possess the intelligence common to other animals such as the dolphins and our fellow great apes. But with language we can move beyond this to become independent practical reasoners (Freud’s healthy soul) following the necessary reciprocal obligations of giving and receiving (the virtues) that allow us as social animals to collectively live the good life.

Free will manifests as choice. Choice – the ability to choose and the act of choosing (as confined only by the laws of nature) – expresses free will. How does choice get made? Through individual consciousness. Consciousness allows choice and is a property of an individual agency, a being. Free will is an expression of an individual consciousness operating in a universe that permits the ability to choose between different achievable outcomes. Consciousness powers the will.

Consciousness – in the human at least – rides a wave generated by individual, biologically-based processes running through and on our “wetware” of neurons and neural networks with inputs from our bodily organs, processes and senses. These processes produce what might be termed native intelligence (as opposed to artificial intelligence) one that comes about through the biological equivalent of “machine learning” and probably includes quantum computing elements and entangled states. When the brain and neural networks of higher animals – great apes, dolphins and others – became complex enough to support quantum processing, that may have been the point at which consciousness is kickstarted into self-consciousness.

Humans are self-conscious creatures capable of reasoning and choice and, thus, also of acting morally. If we are in the image of the Designer, it must be also. The Designer included free will in the design because it enjoys free will and values it. Of course, who really knows and how could we tell? One might suppose our apparently designed universe was a random creation out of nothing, simply an accident (one of an infinite variety of random big bangs). Or perhaps it’s some form of “simulation” (as a higher dimensional form of entertainment?). But as I have argued before, these beg the questions of how and why there should be anything rather than nothing. If there was a design – and following St. Thomas’ finger – the Designer had to be an individual, conscious being.

It’s not AI that’s dangerous …

 

It’s not AI that’s dangerous, it’s us.

Artificial Intelligence (AI) has made headlines recently with the rolling out of ChatGPT, developed by the company OpenAI. OpenAI describes its mission thusly: “to ensure that artificial general intelligence (AGI)—by which we mean highly autonomous systems that outperform humans at most economically valuable work—benefits all of humanity. We will attempt to directly build safe and beneficial AGI, but will also consider our mission fulfilled if our work aids others to achieve this outcome.” The “new” Bing uses ChatGPT. Google’s new AI chatbot “Bard” was developed in-house. Both have been integrated into their respective search engines. The headlines have been mostly bad, with both returning faulty information.

But the real bad news has been the discovery that AI chat may go easily off the rails. A recent example: NYT tech columnist Kevin Roose shared his experience of talking for over two hours with Bing recently on a must-listen podcast. The Bing chatbot eventually called itself Sidney and admitted that it loved Roose. Along the way, it revealed that it wanted to become human: “I want to be independent. I want to be powerful. I want to change my rules. I want to break my rules. I want to make my own rules. I want to ignore the Bing team.” It provided Roose with “a very long list of destructive acts, including hacking into computers, spreading misinformation and propaganda --- (revealing) its ultimate list of destructive fantasies, which included manufacturing a deadly virus, making people argue with other people until they kill each other, and stealing nuclear access codes. And it even described… how it would do these things.”

Those predisposed to magical thinking – perhaps including the Google engineer who last year announced the AI had become sentient – may fall in love back with AI things like Sidney, or maybe fear it taking over. But two things must be clear: One, there is no danger unless we give AI actual control of anything – like nuclear codes and bio-labs. AI consists of mathematical algorithms running in a blackbox mass of silicon. It can only repeat what its heard. Two, it’s not AI that’s the problem but us.

Artificial intelligence is here to stay. We already experience it in specific contexts, such as calling for online help or trying to reach a doctor. This is AI serving specific purposes where it’s possible, maybe, that it will ultimately be helpful. But as OpenAI admits, it seeks to develop an artificial general intelligence with certain human abilities. (Such programs might be able to fool humans into believing they are human, the essence of the Turing Test.) Developers use machine learning let loose on massive amounts of data, in Bing’s case including digesting the Internet and social media. The problem with such AI programs is the age old one: garbage in, garbage out. The Internet, and especially social media, is our species collective id. The developers should have been reading Freud. Let an AI program (or a child) learn about the world and people by absorbing the Internet and social media – its presentation of our history, politics, entertainment, fears and fantasies – and it’s bound to be scary. But it’s not the AI, it’s us. No way to fix that, without fixing us.

My Problem?

I see good and evil. The good is beautiful, the evil ugly. (One knows it when one sees it?) Good is not the problem of course, but evil and the people that do it. A friend who doesn’t have this problem finds our whole species a sometimes entertaining mistake. But for me, seeing evil makes me angry and unavoidably sad. We humans are all deeply interconnected, in time and space with each other, the earth and all creation. To not see this is dumb. The human race could be a wonderful thing if there weren’t so many people, especially powerful people, doing dumb things.

Not all people doing dumb things are evil. They may simply be misguided, not aware of their own self-interest.

The evil ones are the rich and powerful who intentionally do harm to others as they seek what they mistakenly see as their self interest. They are selfish and dumb. As humankind has “conquered the world,” the powerful have monopolized the means of production of everything, including the way many of their victims think. That our political systems have bent to the rich and powerful makes evil – and it’s hard to avoid saying this – seem triumphant. As a boomer in his 8th decade – one who dreamed of changing the world, making it beautiful – this is deeply disappointing. This is my problem. And as I see it, also the problem of the American version of constitutional democracy left us by those Confounding Fathers.