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Extinction Via Rugged Individualism

Extinction Via Rugged Individualism

Black-tailed Prairie Dog, Greycliff, Montana. Photo: Jeffrey St. Clair.

I was recently amused by a train of thought on Twitter excoriating Henry David Thoreau for his experiment in self-sufficient living. True, he was on the land of his wealthy neighbor, his mother did his laundry (and brought him old-timey donuts to eat), but it was rugged, dammit. Okay, it was something akin to a 10 year old living in a tree-house in the backyard with mom sending up sandwiches in one of those nifty rope and bucket contraptions, but this was a white man doing something and writing about it so of course it’s monumental and imbued with all sorts of significance. This to me, is a perfect analogy for America and its early beginnings. Never mind the back-breaking labor provided by the women, the horrendous slave trade and lethal work that made the infrastructure possible–the convenient clearing (genocide) of the already here peoples through illness and murder……. the narrative is that it was magically produced by powdered wig donning men who weren’t just all about a self-serving course correction. This fallacy has permeated the psyche of most Americans, and doesn’t allow for adequate self-reflection or improvement, and I would say is a path to eventual extinction if a new narrative and belief system isn’t adopted.

Nature gives us ample metaphor to realize the interconnectedness of our lives. I can never look at an Aspen grove and not consider the exquisite synergy of the system.  All tethered together in an interlocking root system—what affects one tree, manifests in the whole. The 80,000 year old Pando grove in Utah has managed this interplay.  For perspective, the last Neanderthals in Europe seem to have been around about 40,000 years ago. Working together has its benefits. We’ve managed to do incredible harm in only about 300 years. We could be gone rapidly and take Pando with us at this rate.

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Rugged Individualism Cannot Save Us. Only Enlightened Collectivism Can.

Rugged Individualism Cannot Save Us. Only Enlightened Collectivism Can.

Individualism cannot save humanity from the crises it faces. It’s not the right tool.

There is a widespread belief that if we just eliminated all collectivist impulses within our society, we could eliminate all our problems. That the government which causes so much bloodshed and oppression wouldn’t be harmful if we can shrink it down to a minor role, or even to nonexistence, and the corporate powers which attach themselves to governments would thereby lose power over individuals. Let individuals take care of themselves however they see fit, with no collectivist power interfering in their affairs, and the world will sort itself out in a harmonious way.

This will never happen.

The most common argument for why this will never happen is that the world is full of awful people, and if you place the will of the individual over the will of the collective, the awful people will be able to do a lot more awful things. The people who are sociopathic enough to destroy the environment and exploit others for profit will be able to exert more influence over the total wellbeing of the world than those who aren’t, and there’ll be no safety nets in place protecting those who are born into under-privileged situations. Individuals like mothers who aren’t as capable of earning money would frequently find themselves dependent on the kindness of a man who may or may not be kind. Such a society would claim to be just, since it makes the same demands of everybody, but due to real circumstances could only ever be gravely unjust.

This argument is of course true, but it’s not the primary reason that individualism cannot save us.

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A System Problem for Democracy

A System Problem for Democracy


In 1956 William H. Whyte published a book entitled The Organization Man. Basing his findings on a large number of interviews with CEOs of major American corporations, Whyte concluded that, within the context of modern organizational structure, American “rugged individualism” had given way to a “collectivist ethic.” Economic success and individual recognition was now pursued within an institutional structure – that is, by “serving the organization.”

Whyte’s book was widely read and praised, yet his thesis was not as novel as it seemed. “Rugged individualism,” to the extent that it existed, was (and is) the exception for human behavior and not the rule. We have evolved to be group-oriented animals and not lone wolves. This means that the vast majority of us (and certainly not just Americans) live our lives according to established cultural conventions. These operate on many levels – not just national patriotism or the customs of family life.

What Whyte ran across was the sub-culture of the workplace as followed by those who set themselves upon a “career path” within a specific organization. The stereotypical examples are those, to quote Whyte, “who have left home spiritually as well as physically, to take the vows of organization life. [They adopt an ethic that] rationalizes the organization’s demand for fealty and gives those who offer it wholeheartedly a sense of dedication.”

Today, some private sector organizations have moved away from the most extreme demands of such conformity, but some other career lines have not, two examples being the military and career party politics. For insight in this we can turn to the sociologist C. Wright Mills, whose famous book The Power Elite was published the same year as Whyte’s The Organization Man.

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Olduvai IV: Courage
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