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David Graeber: ‘To save the world, we’re going to have to stop working’

David Graeber: ‘To save the world, we’re going to have to stop working’

Writing as part of Jarvis Cocker’s Big Issue takeover before his untimely death earlier this month, David Graeber explains his confusion about why we’d destroy the planet if we don’t have to.

Our society is addicted to work. If there’s anything left and right both seem to agree on, it’s that jobs are good. Everyone should have a job. Work is our badge of moral citizenship. We seem to have convinced ourselves as a society that anyone who isn’t working harder than they would like to be working, at something they don’t enjoy, is a bad, unworthy person. As a result, work comes to absorb ever greater proportions of our energy and time.

Much of this work is entirely pointless. Whole industries (think telemarketers, corporate law, private equity) whole lines of work (middle management, brand strategists, high-level hospital or school administrators, editors of in-house corporate magazines) exist primarily to convince us there is some reason for their existence. Useless work crowds out useful (think of teachers and administrators overwhelmed with paperwork); it’s also almost invariably better compensated. As we’ve seen in lockdown, the more obviously your work benefits other people, the less they pay you.

The system makes no sense. It’s also destroying the planet. If we don’t break ourselves of this addiction quickly we will leave our children and grandchildren to face catastrophes on a scale which will make the current pandemic seem trivial.

If this isn’t obvious, the main reason is we’re constantly encouraged to look at social problems as if they were questions of personal morality. All this work, all the carbon we’re pouring into the atmosphere, must somehow be the result of our consumerism; therefore to stop eating meat or dream of flying off to beach vacations…

…click on the above link to read the rest…

Dawn of Everything Conclusion

Dawn of Everything Conclusion

Preface. Clearly for their conclusion to make sense you’ll need to read the book and see the evidence for yourself.  Since they challenge just about all of the ideas currently in fashion, you can find some pretty damning reviews of their book, but do not believe them, the several I’ve read entirely misstate what was actually written, the old straw man fallacy of inventing something that they didn’t say and shooting it down.  And their attitude is not at all “we’re right, you’re wrong”, no, quite the opposite.  They’re hoping to stir up fruitful avenues of inquiry, different and more meaningful ways of looking at the past, and my hope is that rather than try to invent a steady state / degrowth economy, that ecologists will team up with experts in anthropology and archeology to discuss the best sustainable ways of life from the past, how to avoid authoritarian kings, brutal agricultural societies, and more.

Here is part of their summary, and at greater length below (though they are constantly summarizing arguments throughout the book, another reason you need to actually read it).

“In trying to synthesize what we’ve learned over the last 30 years, we asked question such as “what happens if we accord significance to the 5,000 years in which cereal domestication did not lead to the emergence of pampered aristocracies, standing armies or debt peonage, rather than just the 5,000 years in which it did? What happens if we treat the rejection of urban life, or of slavery, in certain times and places as something just as significant as the emergence of those same phenomena in others?

…click on the above link to read the rest of the article…

Revolts of the Debtors: From Socrates to Ibn Khaldun

Revolts of the Debtors: From Socrates to Ibn Khaldun

Last week I attended a wonderful conference in the university town of Tübingen, Germany, on “Debt: The First 3500 Years,” to bring ancient historians together to discuss David Graeber’s book Debt: The First 5000 Years.

I was enlightened by two papers in particular. Doctoral fellow Moritz Hinsch from Berlin collected what Socrates (470-399 BC) and other Athenians wrote about debt, and the conference’s organizer, Prof. John Weisweiler, presented the new view of late imperial Rome as being still a long way from outright serfdom. The 99 Percent were squeezed, but “the economy” grew – in a way that concentrated growth in the hands of the One Percent. In due course this bred popular resentment that spread in the form of debtor revolts, not only in the Roman Empire but that of Iran as well, leading to religious reforms to limit the charging of interest and self-indulgent greed in general.

I had not been in Tübingen since 1959, and it was my first chance to meet with David Graeber since he moved to England to teach at the London School of Economics after being hounded out of his apartment in New York City in the wake of the police and FBI crackdown against Occupy Wall Street. Our mutual German publisher, Klett-Cotta, sent its senior editor from nearby Stuttgart to discuss their German translation of my Killing the Host, to appear in November, as Der Sektor: Warum die Globale Finanzwirtschaft uns Zerstört.

Socrates’ views on whether bad debts should be paid

In Book I of Plato’s Republic (380 BC), Socrates discusses the morality of repaying debts. Cephalus, a businessman living in the commercial Piraeus district, states the typical ethic that it is fair and just to pay back what one has borrowed or received.[1] Socrates replies that it would not be just to return weapons to a man who has turned into a lunatic.

…click on the above link to read the rest of the article…

A Practical Utopian’s Guide to the Coming Collapse – David Graeber on “The Phenomenon of Bullshit Jobs”

A Practical Utopian’s Guide to the Coming Collapse – David Graeber on “The Phenomenon of Bullshit Jobs”

Graeber’s argument is similar to one he made in a 2013 article called “On the Phenomenon of Bullshit Jobs”, in which he argued that, in 1930, economist John Maynard Keynes predicted that by the end of the century technology would have advanced sufficiently that in countries such as the UK and the US we’d be on 15-hour weeks. “In technological terms, we are quite capable of this. And yet it didn’t happen. Instead, technology has been marshalled, if anything, to figure out ways to make us all work more. Huge swaths of people, in Europe and North America in particular, spend their entire working lives performing tasks they believe to be unnecessary. The moral and spiritual damage that comes from this situation is profound. It is a scar across our collective soul. Yet virtually no one talks about it.”

But what happened between the Apollo moon landing and now? Graeber’s theory is that in the late 1960s and early 1970s there was mounting fear about a society of hippie proles with too much time on their hands. “The ruling class had a freak out about robots replacing all the workers. There was a general feeling that ‘My God, if it’s bad now with the hippies, imagine what it’ll be like if the entire working class becomes unemployed.’ You never know how conscious it was but decisions were made about research priorities.” Consider, he suggests, medicine and the life sciences since the late 1960s. “Cancer? No, that’s still here.” Instead, the most dramatic breakthroughs have been with drugs such as Ritalin, Zoloft and Prozac – all of which, Graeber writes, are “tailor-made, one might say, so that these new professional demands don’t drive us completely, dysfunctionally, crazy”

…click on the above link to read the rest of the article…

 

 

 

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