“Panic Disorder” and the Limits of Psychiatry




This blog examines a tension between two branches of psychology that are dominant today with regard to the treatment of mental illness.  It is a tension that has not yet come to the fore in social discussion regarding the appropriateness of a particular psychological branch in such treatment.  The view I am proposing is that the two branches I am considering – psychiatry and cognitive behavioural therapy (hereafter referred to as CBT), can be at loggerheads, and this ought to be known.  In the interest of helping patients, it needs to be far more clearly discussed where psychiatry ought to begin and end, and the areas of mental health in which CBT is more appropriate and effective.  Indeed, I will argue that psychiatry – which I perceive as the deployment of strong medication, often against the patient’s will in a setting of immense state power including psychiatrist’s power of forcible detention without trial, can sometimes be counter-productive to the patient, and indeed very dangerous.  This entire blog is based on my own analysis of my own experience of mental health challenges, though I hope no reader is silly enough to regard my recounting as in any sense ‘narcissistic’, for it is designed to help others who, in rare circumstances, may have the misfortune to experience something similar.  So, my own story:

In 2001, I was Sectioned under the Mental Health Act for psychosis, detained against my will for over 5 weeks, until the acute symptoms had waned.  Despite the dubious legality of this Sectioning wherein I had not been violent to anybody, nor shown any sign of suicidal thoughts, I have always accepted there was a need for treatment by medication.  At that point in time, I had experienced a couple of hallucinations without being on illicit drugs, I had become rather manic, and had begun to act on some curious delusions believing they were true.  Yes, I did need treatment, and am grateful to psychiatry for providing this treatment.  Although in the psychiatric hospitals I was detained, there was little or no therapy, little or no communication between psychiatrists and myself regarding what the hell was going on, and the fact that two of the patients in the first hospital I was in were Al-Qaeda terrorists, and although I had begged staff to let me go home with a sincere promise that I would take the medication, I do, of course, recognise it can be risky sending someone home even if they promise to take the required pills, because they may have access to alcohol, or other drugs at home, and there probably is a necessity for a closer monitoring than this in the situation of psychosis.  OK, so that is where psychiatry is useful, and appropriate.  Where it had had ceased to be useful and appropriate was in the subsequent years.

By Summer 2001, psychotic symptoms had gone.  Nevertheless, it was still required of me to see a psychiatrist every month even though I was no longer under Section.  What then developed was an acute and chronic ‘panic disorder’.  A panic disorder is not a psychotic symptom but something very different that nevertheless falls under the broader rubric of ‘mental health problem’.  In this panic disorder that lasted over 15 years, I had difficulty going out without the deployment of Lorazepam, which is a strong variant of Valium.  Even going for a walk would normally entail going back, retreating, when I experienced anxiety.  The branch of psychology ‘CBT’ understands that behaviour – the retreating, the tactic of avoidance, as affirming to my brain that I am indeed at risk, which solidifies an agoraphobia that is difficult to overcome.  Indeed, it has a tendency to worsen until the underlying logic of it is addressed.

CBT understands that always in a panic disorder, the individual has something called a “feared consequence”.  What is more, the feared consequence is irrational, although usually it is based on some bad experience or other.  Then, the experience of anxiety, gets amplified in the mind, and is interpreted by the individual as confirming the notion that the feared consequence is real.  The individual cannot see his or her feared consequence is irrational, instead, everything seems to confirm it.  So, panic disorders always end up becoming life-limiting which is why they are called ‘disorder’.  All humans experience anxiety now and then, but it is only when that anxiety is taken by the individual to confirm an irrational feared consequence, that an ordinary human experience, can become debilitating, even affecting one’s ability to work or form strong relationships.

OK, so what was my feared consequence?  It was the fear of insanity.  As one whose prior psychosis had been partly caused by studying for a PhD in philosophy when I wasn’t ready for it, and the theory was really wonky, nevertheless at that time I had high hopes for being able to contribute something substantial to humanity.  It was therefore catastrophically disturbing to me to have gone into psychosis, and I did not enjoy my time in the psychiatric hospitals.   So, despite the feared consequence in relation to the panic disorder being irrational, it was nevertheless understandable in terms of my own life.  However, that is not to blame psychiatry that was acting with good intentions, and yes, did need to be deployed in relation to a psychotic patient.

Where psychiatry was at fault was in the way it sustained the panic disorder.  I ought to have been let go after I was released from The Section.  Instead, because I had these new symptoms, psychiatry had the arrogance of assuming my psychotic episode was not just a one-off episode and that I now ought to be free of them; instead, they treated the panic disorder as if it was a continuation of the psychotic episode.  They elongated the prescriptions of anti-psychotic medication, and insisted I was routinely sent for blood tests to make sure I was taking them.  But the panic disorder was an entirely different kettle of fish to the psychotic episode, and it needed a different form of treatment to anything psychiatry had up its sleeve.  Indeed in 2005, because nothing seemed to working, psychiatry even increased anti-psychotics to a level that is beyond the recommended dose in the patient information leaflet that comes in all boxes of pills.

From the point of view of the actual condition I now had – the panic disorder – the tactic of continuing or increasing anti-psychotics, was wrong.  From the vantage point of CBT, it can be understood that not only turning back, retreating, avoiding situations reaffirms the irrational fear, there was another ingredient in the reaffirming of fear that even CBT didn’t quite grasp.  The repeated taking of anti-psychotics was also sustaining the fear.  Because, the belief I ought to take the anti-psychotics on the grounds I feared insanity could do nothing other than send a message deep into my brain that yes, I need these to avoid insanity.  The taking of anti-psychotics was logically similar to agoraphobic retreat.  Psychiatry had ceased to be useful for me, but was now fuelling the problem.

This is why I would like to see CBT argue against psychiatry and enable the spheres of their own appropriate influence to be more clearly delineated.

There are other reasons as well why anti-psychotics should preferably only be used in limited circumstances: they shorten life-expectancy by 25 years.  Having known about this problem for nearly 10 years now, the problem that patients on long-term use of anti-psychotics tend to die around 25 years younger than the general population, psychiatry needs to own up.  Instead, psychiatry has done something even worse – they have blamed the poor mortality on the fact that lots of patients’ smoke tobacco.  This is irrational.  The reduced mortality of smokers in relation to non-smokers is a mean average of 7 years.  How could that possibly become a mean average of 25 years if you are a smoker with a mental health problem?  Mental health problems do not have any effect on the heart or lungs, which are the two main sites for deaths caused by smoking.  Yet psychiatry has shifted the blame, and has become even more intrusive against out-patients as well as in-patients who have difficulty being able to smoke now in hospitals, even outside, caused by psychiatry’s lies.  Now, if you unlucky enough to see a psychiatrist, most of the questions bear no relation to knowledgeable psychology, but tend to be about how much you smoke.  This total degeneration of psychiatry into a useless pathetic cess-pit of pseudo-science ought to be contested, and I think CBT professionals would be useful people to spearhead the fightback.


The Nightmare of Artificial Intelligence


The Terminatrix from Terminator 3: Rise of the Machines

Don’t believe the hype: Artificial Intelligence (AI) will not help us in the slightest until there is a major reform of the economy.  All it will do under capitalism is create widespread poverty and misery.

AI replaces human workers with bots.  I know people doing highly skilled jobs including teaching English as a foreign language, who have been thrown out of work – replaced by machines who are held to do the job more efficiently and are cheaper for bosses to deploy.


The replacement of workers by machines is nothing new.  The philosopher Karl Marx wrote in 1844 that “capital replaces labour with machines, and the rest of the workers it converts into machines.” (Economic and Philosophic Manuscripts, Essay on Estranged Labour).  Capitalist ideologues call this “progress” because sometimes the unemployed workers can find new gainful employment, they believe.  But despite odd contrary examples, the new jobs employed after a machine has replaced you have tended to be more mundane and overly-specialised – pushing a button for a living, and at a lower rate of pay relative to the amount of profit that has been produced.  Capitalism therefore has always had an in-built tendency to widening social inequality.


Whilst not strictly a new thing, the tendency to displace workers through AI is new in that it is much more extreme with wide negative ramifications: 1) It will trash the economy creating widespread poverty   2) It will deepen the ecological crisis.


So, regarding (1), Marx observed that ‘value’, i.e. ‘economic value’, including the value embodied in profit, is derived from labour, and pretty much exclusively from labour.  Machines do not create profit, though they can be useful aids in a different form of society.  But the capitalist eyes his balance sheet and sees one of his biggest costs is labour.  The capitalist has thus always sought to replace the worker with a machine who doesn’t have a family to feed or aspirations to fulfil.  Yet, in the long run, sacking the workforce will cause his rate of profit to fall, because there is little new living labour generating profit.  The machines are only transferring their own cost-price into the value of the commodities they produce, but this cannot generate much profit, unless the capitalist overprices that which he sells (though that tends not to be a durable strategy in the long run).  Therefore, the upshot of an over-reliance on machinery will lead to economic collapse because the rate of profit dictates how much capital can re-invest in production, which lays behind any sense society might one day become a dynamic entity.  The impressive feat of having created artificial intelligence will lead to scarcity and want.  Progress under capitalism is a great big myth.


Regarding (2), creating all these machines has a big carbon footprint, not only in their manufacture, but also the power they need to use.  An AI revolution is incompatible with United Nation’s obligations to work towards “Net Zero” which requires a 60% reduction in humanity’s current carbon footprint, not its expansion.  In the context of an economic dereliction, messing with the climate in this way is doubly dangerous.


This blogger does not believe AI will ‘turn on us’, i.e., go malevolent. I do not believe the machines have independent interests and would therefore turn on humanity.  Rather the problem is something we are doing to ourselves – the capitalist’s quest for a quick short-term profit has economic repercussions which will also have a negative environmental impact.  So, I’m with the Luddites.  Now, listen to this brilliant piece of music!

https://www.youtube.com/watch?v=ba9AeUMjoBo&ab_channel=JoslinMusic

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Accepting Human Mortality: Eccleiastes vs. Dylan Thomas



Accepting Human Mortality: Ecclesiastes vs. Dylan Thomas

From a materialist realist point of view, Ecclesiastes is preferable to Dylan Thomas’ famous poem about death. Let us recap before dissection.

From Ecclesiastes 3: 1-8

“For everything there is a season, and a time for every matter under heaven: a time to be born, and a time to die; a time to plant, and a time to pluck up what is planted; a time to kill, and a time to heal; a time to break down, and a time to build up; a time to weep, and a time to laugh; a time to mourn, and a time to dance; a time to throw away stones, and a time to gather stones together; a time to embrace, and a time to refrain from embracing; a time to seek, and a time to lose; a time to keep, and a time to throw away; a time to tear, and a time to sew; a time to keep silence, and a time to speak; a time to love, and a time to hate; a time for war, and a time for peace.”

On the other hand, from Dylan Thomas:

Do not go gentle into that good night
Do not go gentle into that good night,
Old age should burn and rave at close of day;
Rage, rage against the dying of the light.

Though wise men at their end know dark is right,
Because their words had forked no lightning they
Do not go gentle into that good night.

Good men, the last wave by, crying how bright
Their frail deeds might have danced in a green bay,
Rage, rage against the dying of the light.

Wild men who caught and sang the sun in flight,
And learn, too late, they grieved it on its way,
Do not go gentle into that good night.

Grave men, near death, who see with blinding sight
Blind eyes could blaze like meteors and be gay,
Rage, rage against the dying of the light.

And you, my father, there on the sad height,
Curse, bless, me now with your fierce tears, I pray.
Do not go gentle into that good night.
Rage, rage against the dying of the light.

So, what are we to do? Ecclesiastes holds we should accept the turn, turn, turn, whilst Thomas thinks we should “rage” against all our eventual destructions that are normally caused by Nature herself.

We fully understand where Thomas is coming from. Death is horrendous. It might be a parent, a partner, a friend, someone you don’t know who we also feel for through the news, or at worst, the death of a child. So should we “rage” against death itself?

From a materialist realist point of view, Ecclesiastes is correct. We should not rage. We should see it as natural.

Absolutely everything in the universe has a birth, a life of sorts, a process of decay, and a death. Nothing is fixed. Thomas wants to assume things ought to be fixed, else there are no grounds for his rage.

But if things were fixed, think about it, there would be no passage of time. Time by necessity must involve a relation of cause and effect. Indeed, and much worse, there could be no life in the first place. Nothing at all could happen. If the universe was static, if nothing ever changed, it is obvious there could be no production of new life through reproduction. Dig deeper: there could be no life for anyone at all. In a universe without the passing of time, there could be no events taking place, thus, no experience of life could take place. And without the genesis of your own being brought into life, no-one would be alive. A universe without time is not a universe, it is an absence of universe. It is absolute nothingness. Thomas’ ideal appears to be the obliteration of all reality.

So, we have to accept the message of Ecclesiastes instead. The fact is that death is part of life. Indeed, it probably does mean its terminus. However, in a world that is naturally structured to be without death, nothing could occur. Without death, there is no life. If we are to value life, therefore, we have to accept the coming of death. Mourn for sure, indeed mourn like hell for those who pass, but accept the naturalness of what has happened, and through accepting that naturalness, gain strength. For a universe without death is a universe without life. That is not something we should rage against, and if you do attempt to rage against it, you will develop serious mental health issues. Do not rage, accept. Humanity is part of nature. Nature is part of the universe. The universe involves ongoing processes of birth, life, decay, death of every entity within it. Reality and life require this to be the case. It could not be otherwise. Do not rage against it, but seize every day with joy and love and forgiveness. Because it could have not been otherwise were the things we really value to come into existence at all.




Scrabble and Metaphors for Communist Revolution in the 21st Century






In my household, when we play Scrabble, we have altered some of the rules to make the game better and more enjoyable. It is recommended other households modify the rules in a way they see fit as well. Because the point of a ‘game’ is that it is enjoyable to play and not frustrating. So…

1) We use the larger board from the version “Super Scrabble”. This larger board means there is far more space in which one can play a seven letter word if one has created one, whereas the traditional board is so squeezed, having created your seven often runs into the pitfall there is nowhere to put it. That is frustrating, so stands in need of abolition. The defect of “Super Scrabble” is they also doubled the number of letters, so Super Scrabble, runs into the same problem after the midpoint of the game. The remedy is to use the same letters from the traditional game, but with the larger board from the newer version. Flexibility. Freedom. Flexibility and freedom are good watchwords.

2) If you are unlucky enough to have picked 7 consonants or 7 vowels, we have decided to permit the option you can change one of those letters for the alternative type.

3) We have not implemented these changes yet, but my recommendations to the Central Committee are working on it. It revolves around alterations to the Law of Value: value of J to be increased to 10 points, value of U to be increased to 2 points, value of Y to be increased to 5 points, value of Z to be reduced to 9 points given the dictionary now allows “Za, Ze, Zo”, Z is almost as easy to play as X, so its value ought to reflect that versatility which wasn’t there when Scrabble was initially designed in the 1930s. We also regard the failure by the dictionary gods to legitimate the word “OK” as absurd. OK should be allowed as it is used extremely commonly.

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Conscious control. Changing the rules to better suit our needs. Sound familiar?

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The way the economy works can also be changed. It is not an imposition by God. It is made by the way society is organized, and that is something which can be changed through democracy.

In capitalism, commodities are exchanged at their values rather than anything to do with volition. These values are representations of an overall world-comparison of the quantity of socially necessary labour time embodied in them. Obviously any economy is going to need some way of comparing things – because no society can operate without some kind of economic principle. However, the determination by ‘abstract labour’ makes man the object, and his abstract labour the subject. So we get dominated by forces of our own making, and the economy is experienced as like a force of nature.

This becomes a huge problem when one considers the compensation for labour is the wages system. This is only a portion of the total value produced at work, not the whole thing. And the wage rate is determined by how much you need to get by and is unrelated to how hard you work. The bit of value that gets siphoned off takes the form of profit. But if the wage is fixed beforehand contractually, it means the harder you work the more profit you are producing. Given that poverty is a relative rather than absolute distinction, it means that in this society, the harder you work, the poorer you get. The harder you work, the richer becomes the capitalist, and in relation to him, you have become poorer. So, over time, society becomes more and more unequal, and this is a defect which cannot be remedied without getting rid of capitalism.

In order to change the rules of the game, and replace abstract labour with voluntary conscious control over our products, it is first necessary to get rid of capitalism through a social revolution against the capitalists. Their profit must be seized – expropriate the expropriators, as part of the process of a seismic economic alteration. Once a classless society has been created, it becomes up to us to determine the economic principles that govern the worlds of work and exchange and the economic forms these take (e.g. money), because at that point in history, we would now have the freedom to make those decisions. Under a class society, that freedom does not exist at all.

It is only possible for a household to change the rules of the way it plays Scrabble because the participants are equals and converse with each other and can agree sensible ways to make the game better for everyone. So it is with the economy – if there is a jackboot on your neck, there can be no hope of ever improving anything. Eventual end result of that? Bye bye, human race.

The Deadly Legacy of Psychiatry

I spoke to Billy Cortice who was labelled “acute, chronic schizophrenic” by psychiatrists working under the context of the New Labour Government in the UK in 2001. Here is his testimony, and evidence against what he considers to be his life-diminishing treatment.

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Users of anti-psychotic medications have their life expectancy lowered by 15-20 years, primarily caused by the medication itself. “Yet despite this, several studies indicate that patients taking antipsychotics aren’t always told about the side-effects by their doctors.”

https://theconversation.com/antipsychotics-can-be-life-changing-but-they-can-also-put-patients-at-risk-127482

“Both first-generation and second-generation antipsychotics cause adverse effects that are known to increase the risk of dying from cardiac, respiratory, and endocrine diseases. Psychiatric users of antipsychotics die at high rates from these somatic illnesses.”

Billy says “Because I was intuitively aware of the dangers of anti-psychotic medication, I came to fear psychiatry, and the society that was indifferent to its power. So I became a little withdrawn and insular, which was ironically not seen as a social process by the shrinks caused by themselves, but was “Negative Schizophrenia”, so ironically the quantity of anti-psychotics got jacked up and I was also put on anti-depressants, despite not being actually depressed but only ‘highly anxious’, i.e. requiring super-strength valium to see my psychiatrist. This wasn’t seen in its social context, but was a case of my apparently ‘diseased brain'”.

But then, Billy says he read:

“The study found that antidepressant users had a 33% higher chance of death than non-users. Antidepressant users also had a 14% higher risk of cardiovascular events, such as strokes and heart attacks.”

https://www.managedhealthcareexecutive.com/view/do-antidepressants-take-more-lives-they-save

“All I’ve ever wanted to do is enjoy life to the maximum. Go anywhere near psychiatry and they will throw you into the Delta Quadrant”, claims Billy.

“Yes”, says Billy, “I had a psychotic episode back in 2001 that probably lasted over 6 months, all things considered. But it was understandable socially. I was only 24 years old and had bitten off more than I could chew by attempting a PhD in Ethics which I intended to be ground-shaking. But poverty meant I could not live among the academic community and had to move back with my parents, living somewhere there were no philosophers to talk to. Meanwhile, my supervisor was fairly hands-off because he said I was already competent to work on my own given my success at undergraduate level. Co-existing with this academic alienation, was relationship breakdown, and also the collapse of a political group I had invested hope with. I will also admit I was an above-moderate cannabis user at this point in time. Whilst I accept I did need to be ‘treated’ and that this did need to include ‘being Sectioned under the Mental Health Act’, it was never explained after the psychotic episode dwindled what had taken place. Psychiatrists were incredibly secretive, and showed no interest whatsoever in reducing medication, or, preferably stopping it altogether. Their jobs prospered by keeping me on a high rate of medication and advertising me as a success story. I am 46 now, but if I am dead at 50, it is unclear how many people will regard their intervention as truly successful or indeed benign.”

From my perspective, says Billy, letters from psychiatrists were a gateway to freedom from wage-labour in the form of sickness benefits. Billy thought the capitalist division of labour whereby workers do one mundane task repeatedly ad nauseum for 45 years of their life, and it is hardly varied at all but becomes quickly boring and soul-destroying, was worth escaping from, even if it meant shortening his own life.

Billy is now reducing his medication down now fairly rapidly to ultimately zero by 6 months time, to keep it smooth. He thinks the dangers of psychiatry need to be more clearly known about. Although Billy has tried to find work, his terrible track record on employment history over the past 22 years means it is unlikely anyone will hire him. So he is worried the ruse will have to go on, and just flush the pills down the loo.

Names have been changed to protect privacy.

Seismic Social Change In Anglo-America In The Twenty-First Century



Studies show younger generations are having less sexual intercourse than their parents may have done at the same age. People are not, however, having less orgasms. Whilst intercourse itself has declined, other forms of sexual practise such as oral sex or masturbation have increased. The Far Right fret this is evidence of a corrosion of social relations, but really it can also signify their increasing closeness. Unless sex is completely consensual, one partner can feel uncomfortable, under-perform, and ultimately that relationship will be more prone to degeneration. So, the decline in intercourse can be read as an increase of freedom and self-control without ever implying a miserable celibacy. The quantity may have declined, but the quality may have increased. Internet porn websites are the most popular sites online, and gone are the days when shyly and in embarrassment one would buy a magazine wrapped in brown paper from a newsagent’s top shelf, which could never be as good as video. The decline in heterosexual intercourse therefore does not contradict what we perceive to be an overwhelming increase in general sexual freedom, manifested elsewhere as the massive expansion of LGBT tolerance and celebration. Nevertheless this way of doing things signifies a break with the traditional image that the bourgeoisie liked to promote.

The best selling politics magazine in the UK meanwhile, is Private Eye, which incessantly mocks the ruling class. Here, we are defining “ruling class” as a motley assortment of uber-capitalists, monarchy, and right-wing media. We do not, for example, endorse the position of sp!ked-online that the guys in charge are Woke Liberal Cultural Middle Class Guardian Reading Remoaning Metropolitan Elite. To do so would be to daftly think one is oppressed by one’s doctor. In actual fact, professionals are just highly skilled members of the proletariat in its widest sense. They do not own means of production and they sell their labour in order to survive (albeit survive well), which is the central characteristic of a wage-labourer from a materialist perspective. The real ruling class oppose social reform, and control the purse strings, which is why politics is rarely a smooth affair, but has to involve struggle and threats. That Private Eye’s sales have overtaken the dour publications, shows there is a rebellion taking place in society.

As a third and final example, the music on BBC Radio 1 is faster, louder, and angrier than ever before, reflecting a greater degree of energy in the youth scene than has existed for decades. Last night, between 10 and 11pm, they were playing Kendrick Lamar who swears frequently. His music is regarded as expressive of the political movement ‘Black Lives Matter’. Although ‘potential offense’ was warned about prior to the show, I heard the word “fuck”, “fucking”, “fucker”, or “mother-fucker” over 10 times during this hour. This, on a BBC radio station! It reveals changing times. Anyone who says culture is becoming more censorious is just harking back to an era when the BBC really was more controlling over its content. It’s not offensiveness per se the youth do not like, it’s anything associated with the old bourgeoisie. So long as the bourgeoisie is not suppressed by the state itself, it is entirely legitimate to undermine their previous absolute but now-waning control over society through a culture war.

Society is in a process of anti-bourgeois rebellion. A little like ‘rock n’ roll’ was in the late 1950s and 1960s. But it is running far deeper. It is not yet coherently “anti-capitalist” which is why the Left have been slow to tune in, turn on. Does the absence of an economic analysis really matter? Human history’s advances have never been predictable and the idea “the Revolution” is one quick flash is a Leninist conceit. Leninism doesn’t work, but human impulses will always find new ways to operate. As was said in the movie Jurassic Park, “Life is the most powerful force in the universe. Life will always find a way”.

The process of change is not a simple issue of conquering state power. On the contrary, and this is closer to what Karl Marx actually said, the key is the constitution of a new body-politic. Freedom-for-all relies on the creation of a classless society. Given all prior attempts at a direct confrontation with the bourgeoisie have failed, a new approach was needed, and now we have one. Discrediting and shaming conservative moral values is the way we are gaining freedom today. Moral coercion against the ruling class from the bottom-up will collapse the identity of the bourgeoisie, until such a point they surrender to whatever economically anti-capitalist force has emerged, then we may even find they co-operate in the process of dismantling capitalism as an aspect of their redemption.

Reflections on an Anarchist Critique of Leninism




This blog is about my reflections on an influential Anarchist critique of Leninism, written in 1970. Whilst having much adoration for Anarchism, and find its critique of Leninism valid, I nevertheless argue that Anarchism does not fully grasp what needs to change, especially in an epoch of climate crisis and an economy that seems irredeemably screwed.

Read the Anarchist text here. https://www.marxists.org/archive/brinton/1970/workers-control/ Written by Maurice Brinton for Solidarity.

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This is a great read and I agree with most of its arguments and historical evidence. I agree wholeheartedly with Brinton where he says, for example, “in relation to industrial policy there is a clear-cut and incontrovertible link between what happened under Lenin and Trotsky and the later practices of Stalinism.”

I think where it is going wrong is in seeing relations of production only as social relations. But there is also a thingness to them, isn’t there. They have a material element as well as a social element, hence the view ‘there is no alternative’. Social relations of production are embodied in things – capital, commodities, money, etc. Unless the relationship between mankind and his products of labour changes, social relations of production cannot be altered in the long-term, merely, at best, contested in brief moments of political upheaval.

That’s why the Russian Revolution was doomed from the outset – the Bolsheviks did not have a theory of what replaces capitalism’s Law of Value. And boy, you do need a new mechanism for an economy to function, else there is no social economy and, as we know, self-sufficiency like Richard Briers in The Good Life, does not work and is not attractive.

“For various anarchists the fact that the State or “political power” was not immediately “abolished” is the ultimate proof and yardstick that nothing of fundamental significance [in relation to revolutionary achievement – BC] really occurred. The SPGB (Socialist Party of Great Britain) draw much the same conclusion, although they attribute it to the fact that the wages system was not abolished, the majority of the Russian population not having had the benefit of hearing the SPGB viewpoint (as put by spokesmen duly sanctioned by their Executive Committee) and not having then sought to win a Parliamentary majority in the existing Russian institutions.”

The SPGB is basically correct, in my opinion, to the extent it is on the path to grasping what the new economic rule is. It is, in the lower phase of communism, the equating of labours, not wage labour which is a form of pay related to a magnitude of value produced (albeit, significantly curtailed). In the lower phase of communism, 4 hours = 4 hours, brain surgery is rewarded with the same amount of physical stuff as cleaning. The magnitude of what a worker receives is shaped only by the amount of time he or she has worked.

Of course, it will be immediately objected that brain surgeons are worth more than cleaners. But the new economic measure is not a moral measure. We are not saying both forms of labour are worth the same in a moral sense, only in an economic sense. Society can find other ways to praise the brain surgeon. Indeed, economic value deviates more from moral value in capitalism. Why can a banker get £100,000 bonus whilst the nurse is going to a food bank? Indeed, let us say a junior nurse earns £500,000 over a lifetime, and that Elon Musk’s net worth is £600bn. In that case, 1.2m junior nurses = 1 Elon Musk. That’s meant to be justice? The only way of suppressing the Law of Value is to equate labour hours instead. No labour commands more wealth than another of equal duration. In a higher phase of communism, it will become “from each according to their abilities to each according to their need”, but that could only evolve non-coercively on the back of a society which has already abolished money. So, we are struggling for the lower phase of communism right now.

By effecting this change, there are tremendous ramifications: 1) the commodity is stripped of its value form and becomes a naked physical thing 2) this allows the exchange of products of labour via a measure of equal labour time, so, assuming it takes 2 minutes to make a pint of beer in an economy of scale, then I get 30 pints a week for 1 hours work (not 15 hours work as it is under capitalism on a pay rate of £10 hour (where 1 pint = £5); the beach hut that requires 8 hours to build and under capitalism retails at a whole year’s salary, instead I can obtain by exchanging 8 hours of my labour; it takes 5.25 hours of my labour to obtain my year’s supply of energy (because that is what it takes them to produce and distribute it), whereas under capitalism I have to work a whole month to heat my home. 3) so, you are able to both increase the physical magnitude of wealth and simultaneously reduce the length of the working day at the same time, by having corrected capitalism’s inversion of the subject and the object. 4) Money is abolished, so the termination of commodity fetishism permits a new fruition in human relationships – at last our existence becomes truly humanized. 5) A substantial chunk of the reasons for war and various oppressions have been annulled.

6) Abolition of the Law of Value furnishes Man with the resources needed to tackle climate change. A 100% switch to renewable energy would require capitalism to invest $73tn, and, once up and running, these renewable sources of energy like wind and solar would be reaping less profit. There is just no material incentive for capitalism to go green which is why, despite vociferous campaigning by literally millions of people, little or nothing has been done in relation to investment in renewable energy. What is more, any attempt by Liberals to coerce capitalism into change (like a Green New Deal), triggers a political rise of the Far Right, eager to protect the ruling class’s privilege. They portray acceptance of climate science as a ‘choice’ between ‘progress’ (which they identify with capitalism), or ‘regress’ from naïve hippy tree-huggers. So, truth, and perhaps existence itself, demands an opposition to these people with dollar signs for eyeballs, and, with regard to gaining the upper hand in economic arguments, an opposition to the Law of Value.

7) Abolition of the Law of Value permits infrastructural improvement, for it becomes far easier to rally resources. Currently Britain’s water and sewage piping dates back to the Victorian period. The result of that is that every river in Britain now breaches safe levels of pollution (by EU criteria). Whatever public service one considers, there are none that wouldn’t fare better without price tags on everything.

8) With increased free time, obviously it is up to individuals how they spend it. But we would hazard a guess that many would want to invoke measures to rejuvenate wildlife which has suffered a 68% decline since 1970.

All these changes are what political struggle is about, and it is non-reducible to a simple idea of ‘worker’s management’.

But Brinton does not go down this route. He says: “Workers’ management of production – implying as it does the total domination of the producer over the productive process – is not for us a marginal matter. It is the core of our politics. It is the only means whereby authoritarian (order-giving, order-taking) relations in production can be transcended and a free, communist or anarchist, society introduced.” But worker’s management is not enough if the context in which said management takes place remains unchanged. If you are still operating in a capitalist economy but have “worker’s management”, all you have is a brief spell of happier workplaces. It is brief. It will be undone, quickly. Besides which, without a concept of radical social change, these workers as managers will not want to take on these roles as they will regard it as an extra burden. Most people say ‘I just want to do my job and go home/I don’t want the burden of managing/I want a job where I don’t have to think’ etc. So, the economic context has to change at the same time the social relations of production change. There is no other way. Given we want to avoid the Red Terror of the USSR, thinking along the lines of how we can expand democracy is a priority, and this involves an active relationship with what little shreds of democracy exist today like Parliament. (My reading of Marx’s notion of ‘smashing the state’ and having a ‘dictatorship of the proletariat’ is non-superficial; I think it can equally mean opening up the state to the widest possible democracy). 

Leninism does not abolish the wages system, and for that, it is tragically flawed. Meanwhile Anarchism does not have any idea of what comes next after the state is smashed. What we do instead is create a new mode of production in which vast quantities of Value can no longer be siphoned off into the netherworld. Something accomplished by no longer producing metaphysical metamorphic substances, but relating human activities to each other directly.

First Impressions of King Charles III

Credit: Daily Express


He said the word “service” ten times in a speech less than 1,000 words long, mixed with references to “duty”, “understanding”, “love”, and “faith”. King Charles III certainly seems to have motivation for the job of Head of The State, but what is really meant by his proclaimed unerring “service” to us? This blog considers two possible candidates for his idea of service, his charity work, and his political contribution.

Firstly, regarding his philanthropy, King Charles III certainly has never been shy of advertising it, with media photo-shoots abounding on the internet regarding his “Prince’s Trust” which, despite having controversially been partly funded by Al-Qaeda terrorist mastermind Osama Bin Laden, has helped people get back to work. Charles’s personal contribution to this fund has been around $4m per year, but he raises considerably more than this through his high profile. However, any assessment of the moral status of this philanthropy has to surely be weighted against how much money he creams from the public. If a school bully steals your bag of crisps but throws one on the ground for you to eat, that is not technically a moral act by standard understandings of morality. If it is not moral, is it really a service?

As a Prince, Charles’s disposable income stood at around $100m. This is set to leap to $600m now he is King, and charity work is to be scaled back now he has less free time. His assets as Prince were worth over £1bn, owning the Duchy of Cornwall. However, he was not allowed to sell these lands, only derive an income from them. Through renting, this land baron derived an income of $30m per year, and the $4m he donated to charity was derived from that. In addition he received a sovereignty grant of $2m per year. Forbes magazine reports:

Now 72, Prince Charles has the second-biggest operation within the royal family. As the Duke of Cornwall, Charles gets an income from the Duchy of Cornwall in addition to what he already receives from the Sovereign Grant. The Duchy was founded in the 14th century by Edward III to keep his first-born son occupied (and flush) while waiting to become king. Nowadays, the Duchy has a staff of 150 managing a portfolio of more than 130,000 acres of property across southwest England worth nearly $1.3 billion.

As with the Crown Estate, Prince Charles cannot sell the assets belonging to the Duchy, but he can earn money from them. By renting out property to retailers, farmers and residents, the Duchy brought in more than $50 million in revenue last year, $30 million of which went to the Prince of Wales and his descendants to support their respective staffs and operations. Even without the crown, the Duchy of Cornwall is far more lucrative for Charles than the Sovereign Grant, which paid him less than $2.5 million last year. Of that, $7.3 million funded the Prince’s 132 personal staffers, $6.75 million went to taxes and $4.4 million was dedicated to charitable activities, including the Prince’s Trust, Charles’ charity to help unemployed youth.

Of course, all this only means we should regard Charles’s charitable claims with a degree of skepticism. He is just an aristocrat, and this is their nature. It doesn’t make him public enemy #1, or anything. Charles’s net worth may certainly be over £1bn, but unelected Liz Truss’s Conservative Government is donating 100 times that to energy giants who really do dictate the course of a society experiencing climate crisis.

But will King Charles III be more meddlesome in politics than his predecessor, the late Betty Windsor? The Washington Post reports:

He has adopted some peculiar — and oddly specific — positions over the years, on topics like the best breeds of sheep and the importance of proper joinery carpentry. He also has big ideas about climate change, urban blight, organic farming and the dehumanizing nature of modern architecture.

In the 2018 BBC documentary, “Prince, Son And Heir: Charles At 70,” the future king is asked about accusations of meddling in public affairs. He replies: “Really? You don’t say.”

He explains: “I always wonder what meddling is, I mean, I always thought it was motivating.”

“But I’ve always been intrigued, if it’s meddling to worry about the inner cities as I did 40 years ago and what was happening or not happening there, the conditions in which people were living.”

He said, “If that’s meddling I’m very proud of it.”

Reaching for Shakespeare, and how young Prince Hal grew up to be Henry V, he told the documentarians: “I won’t be able to do the same things I’ve done, you know, as heir, so of course you operate within the constitutional parameters.”

Asked about fears that his involvement would continue in the same way, Charles said: “No, it won’t. I’m not that stupid, I do realize that it is a separate exercise, being sovereign.”

Charles will certainly have a retarding impact on the quest to create a new humanist republic, through his skills of bewildering bedazzlement and trickery. But he is not a despot who will rule with an iron fist, because the ability to enforce decisions in society does not reside with the monarchy. The man is a fool. But he is your Head of the State. Who’s more foolish, the fool, or the fool who follows him?

Emancipatory Implications of Karl Marx’s View of The Commodity

In his analysis of the commodity (Capital: Volume One, Chapter One), Karl Marx distinguishes two different aspects to the commodity. It has both a use-value and an exchange value. Its ‘use-value’ simply means the commodity is prized for its capacity to satisfy a particular human want. It is valued in this sense because of its usefulness. But commodities are also prized in another way as well – they can be exchanged for any other commodity on the basis they share, in varying degrees, different quantities of exchange-value. So, to take an example where the quantities of exchange value broadly match, an apple can be exchanged for a pencil or a packet of cigarette rolling papers.

The reason why this has emancipatory implications lies in considering what happens if you need that pencil or those cigarette rolling papers, but you do not posess the apple in the first place. Obviously then, you go without. If you cannot afford something, you do not get it. Therefore, the human freedom is, in some sense, curtailed. The product may exist, but you do not get it unless you have an equivalent amount of exchange-value with which to obtain it, usually a quantity of money. So, for example, supermarkets throw away around a third of their quickly-perishable foodstuffs whilst the United Nations estimates 10% of the world population is hungry or malnourished. This is not a moralistic criticism: the supermarket management, now matter how benign they may be, really cannot just give away that food because then everyone would be demanding it for free, in which case they would not be in business. The criticism is levelled at the law of value which governs all economic transactions in a capitalist society. This economic law is inhibiting freedom.

What is worse, as market conditions deteriorate, wages have less purchasing power. So, the level of unfreedom increases in capitalism – ‘progress’ is very mixed, to say the least.

To change the law of value, society would need to be producing directly to meet the needs of the individual consumer, rather than producing goods for sale. The only way this can be done is via the mediation of a social plan. Using powerful online technologies, society could adapt its production to what is reasonably requested, and distribute the common bounty without the need for money, or any other token of exchange-value. It is only in this way, humanity will become largely free and happy.

On Capitalism: The Metaphor of the School Bully

High school bully Biff Tannen (‘Back to the Future’ trilogy) was inspired by Donald Trump


Capital is like a bully at school who is supremely dominant. He goes around nicking the other kid’s lunch money. He harasses the girls and litters the place. He doesn’t do his homework but steals the work done by others. The school authorities are aware this guy is a problem for the functioning of a harmonious atmosphere, but, apart from the occasional “ooh you naughty boy”, refuse to expel the bully. Indeed, most of the time, they turn a blind eye to his behaviour, educate the other children that this is just unchangeable ‘human nature’, the only way of running a school. It would take a sea-change in the school authorities to actually expel the bully and create a nice school.

In the real world the struggle between those that want the sea-change and the lying complacent traditional authorities, is manifested as a struggle between political progressives (including the direct victims of the bully who rebel), and conservatives. So beware of the right-ward drift of the Conservative Leadership contest. Your taxes just are what lunch costs. Cutting taxes will not make you richer, it will simply remove any support you have against the bully. You will get less lunch. And allowing the bully to run amok even more will just mean he robs more and more from you. If the bully wasn’t taking part of your lunch money, taxation would not be a problem. Indeed one would see it as good for the school as a whole.

Regime change begins at home, and goal-directed regime change to expel the bully is the only consistent form of humanism. Sometimes, thinking metaphorically can be an aid to truth.