The Serfs of Silicon: Neofeudalism in the Digital Age

In the labyrinthine corridors of the modern economic landscape, a disquieting echo of the past resonates. Gary Stevenson, a renegade from the gilded cage of high finance, warns of a chilling regression – the specter of feudalism. While Yanis Varoufakis, the astute economist, aptly captures this phenomenon through the evocative term technofeudalism, painting a stark picture: a world where the once vibrant tapestry of capitalism unravels, replaced by a rigid hierarchy dominated by a select few neopharaohs.

Stevenson, with the keen eye of a disillusioned insider, lays bare the cracks in the edifice of contemporary capitalism. He observes the widening chasm of inequality, where the fruits of prosperity disproportionately nourish the coffers of the privileged, leaving the ordinary citizen to navigate an increasingly treacherous economic terrain. The pandemic, he argues, served as a cruel catalyst, exacerbating existing imbalances through quantitative easing policies that inflated asset prices, further enriching the already wealthy while leaving the underclasses teetering on the precipice of precarity.In the labyrinthine corridors of the modern economic landscape, a disquieting echo of the past resonates. Gary Stevenson,a renegade from the gilded cage of high finance, warns of a chilling regression – the specter of feudalism. While Yanis Varoufakis, the astute economist, aptly captures this phenomenon through the evocative term technofeudalism,painting a stark picture: a world where the once vibrant tapestry of capitalism unravels, replaced by a rigid hierarchy dominated by a select few.

Stevenson, with the keen eye of a disillusioned insider, lays bare the cracks in the edifice of contemporary capitalism. He observes the widening chasm of inequality, where the fruits of prosperity disproportionately nourish the coffers of the privileged, leaving the ordinary citizen to navigate an increasingly treacherous economic terrain. The pandemic, he argues, served as a cruel catalyst, exacerbating existing imbalances through quantitative easing policies that inflated asset prices, further enriching the already wealthy while leaving the underclasses teetering on the precipice of precarity.

Varoufakis, with the meticulous precision of a scholar, dissects the anatomy of this emergent neofeudalism. He identifies powerful actors, encompassing not just tech giants but also inheritors of vast wealth and those wielding control over critical resources, as key players in this system. Their influence extends far beyond the physical realm, encompassing the very fabric of our lives – communication, commerce, and even entertainment. These powerful actors, akin to the historical pharaohs, extract rents from a significant portion of the population, who struggle to access essential services and economic opportunities.

The specter of neofeudalism casts a long shadow, threatening to extinguish the flickering flame of social mobility and economic justice. But amidst the gathering gloom, a glimmer of hope persists. Asimov, the visionary bard of science fiction, once penned, "Violence is the last resort of the incompetent." We must heed his wisdom. The solution lies not in brute force, but in the collective ingenuity of the human spirit.

The emergence of artificial intelligence (AI) further complicates this landscape. AI has the potential to automate vast swathes of jobs, potentially displacing millions and further concentrating wealth in the hands of those who control these powerful technologies. AI algorithms, if left unchecked, can also perpetuate and exacerbate existing biases, leading to discriminatory outcomes in areas like employment, lending, and criminal justice.

Firstly, we must dismantle the walls of the fiefdoms controlled by these powerful actors. Data, the lifeblood of their power, must be democratized, empowering individuals with control over their personal information. Libre software,fueled by open standards, offers a path towards a more equitable digital landscape. Platforms built on the foundation of GNU/Linux principles can serve as bulwarks against the encroaching tide of digital serfdom.

Secondly, education, the great equalizer, must be revitalized. We must equip our citizens with the digital literacy necessary to navigate the complexities of the tech-driven world, including an understanding of AI and its potential impacts. Coding skills, data analysis, critical thinking, and ethical considerations must become cornerstones of a new curriculum, empowering individuals to become not merely passive participants, but active agents in shaping their economic destinies and ensuring responsible development and deployment of AI.

Finally, we must foster a spirit of collective action and explore bold solutions. Reforming inheritance laws could serve as a tool to curb the perpetuation of economic inequality and prevent the consolidation of power in the hands of a select few. Additionally, promoting worker ownership through cooperatives and strengthening social safety nets can empower individuals and communities to resist the exploitative practices of the powerful actors in this system. We must also regulate the development and deployment of AI to ensure it benefits all of society, not just a select few. This could involve establishing ethical guidelines for AI development, promoting transparency and accountability in AI decision-making, and investing in programs to reskill and upskill workers displaced by automation.

Furthermore, the very technological advancements that raise concerns about job displacement also present an opportunity for a paradigm shift: the implementation of a universal basic income (UBI). With automation potentially freeing up vast resources, UBI could provide every citizen with a guaranteed minimum income, irrespective of their employment status. This would not only alleviate the immediate economic anxieties of those displaced by AI but also foster a more equitable society where individuals have the freedom to pursue education, entrepreneurship, or creative endeavors without the constant pressure of financial precarity.

The road ahead is fraught with challenges, but the stakes are undeniably high. By harnessing the collective power of knowledge, innovation, and solidarity, we can forge a path towards a more just and equitable future, one where the benefits of the digital age and beyond are not hoarded by a select few, but shared by all. The time for action is now. Let us rise to the challenge, and together, rewrite the narrative of the digital age, ensuring that technology and resources serve humanity, not the other way around.

Is Misanthropy Holding You Back? Insights from Psychology and Stoicism

We recently published two blog posts on misanthropy and infidelity (see links below), and our readers asked us to delve deeper into the topic of misanthropy itself. Since we're interested in Stoicism and Psychology, we decided to blend these two perspectives to explain what misanthropy really means.

Misanthropy is a term used to describe a general dislike or hatred of humanity. It is a complex psychological phenomenon that has been studied by psychologists and philosophers alike. From a psychological perspective, misanthropy can be seen as a form of negative social cognition, characterised by negative attitudes and beliefs towards other people. From a Stoic perspective, misanthropy can be seen as a symptom of an unhealthy mindset that prevents one from living a virtuous life.

Classification

Misanthropy can be classified in different ways depending on the context and the underlying causes. Here are some of the classifications of misanthropy:

• Self-inclusive misanthropy: This refers to a general dislike or distrust of humanity that includes the individual themselves. Self-inclusive misanthropes may view themselves as flawed, unworthy, or incapable of living up to societal expectations, and may feel a sense of self-loathing or hopelessness.
• Self-exclusive misanthropy: This refers to a general dislike or distrust of humanity that excludes the individual themselves. Self-exclusive misanthropes may view themselves as superior, enlightened, or above the flaws and shortcomings of the rest of humanity, and may feel a sense of detachment or superiority.
• Environmental misanthropy: This refers to a dislike of humanity as a whole, often based on concerns about environmental destruction and the impact of human activity on the planet. Environmental misanthropes may view humans as a destructive force that is causing irreparable harm to the earth.
• Social misanthropy: This refers specifically to a dislike or distrust of other people, often based on negative experiences with individuals or groups. Social misanthropes may view people as selfish, cruel, or untrustworthy, and may prefer to avoid social interaction.
• Intellectual misanthropy: This refers to a distrust or disdain for the intellectual capacity of humanity, often based on a belief that most people are ignorant, irrational, or incapable of critical thinking.
• Cultural misanthropy: This refers to a dislike or rejection of the cultural norms, values, and beliefs of a society or group. Cultural misanthropes may view these norms as oppressive, superficial, or arbitrary, and may reject them in favor of alternative perspectives.
• Political misanthropy: This refers to a distrust or rejection of the political systems and institutions of a society, often based on a belief that they are corrupt, ineffective, or unjust. Political misanthropes may view politics as a futile or even harmful endeavor.

It's worth noting that these classifications are not mutually exclusive, and some individuals may exhibit multiple forms of misanthropy at the same time.

Psychology

Misanthropy is often associated with negative emotions such as anger, resentment, and cynicism. Individuals who experience misanthropy may have had negative experiences with people in the past, which has caused them to develop a general distrust or dislike of others. This negative social cognition can manifest in a variety of ways, from avoiding social situations to openly expressing contempt towards others.

One of the key factors that contribute to misanthropy is social isolation. People who are socially isolated are more likely to experience negative social cognition, including misanthropy. This is because social isolation can lead to feelings of loneliness, boredom, and a lack of purpose, which can contribute to negative attitudes towards other people.

Another factor that can contribute to misanthropy is cognitive biases. People who experience misanthropy may have a tendency to focus on negative aspects of social interactions and disregard positive experiences. This cognitive bias can lead to a self-fulfilling prophecy, where negative attitudes towards others lead to negative social interactions, which in turn reinforce negative attitudes.

Ancient Stoics were keen observers of human psychology. Here are a couple of quotations relevant to our discussion:

"Choose not to be harmed and you won't feel harmed. Don't feel harmed and you haven't been." - Marcus Aurelius

This quote highlights the importance of cognitive reframing, which is a technique that can help individuals overcome negative social cognition, including misanthropy. By choosing not to be harmed by negative social interactions and focusing on positive aspects of social interactions, individuals can develop a more positive mindset towards others.

"We are more often frightened than hurt, and we suffer more from imagination than from reality." - Seneca

This quote emphasizes the role of cognitive biases in contributing to negative attitudes towards others. By recognizing that our imaginations can lead us to exaggerate negative social interactions, we can learn to separate reality from our perceptions of it and develop a more positive mindset towards others.

Stoicism

Stoicism is a philosophy that emphasizes the importance of living a virtuous life. From a Stoic perspective, misanthropy can be seen as a symptom of an unhealthy mindset that prevents one from living a virtuous life. This is because misanthropy is often associated with negative emotions, which can lead to a lack of empathy and compassion towards others.

The Stoics believed that virtuous living involves developing a deep sense of empathy and compassion towards other people. This is because virtuous living is not just about following a set of moral principles, but about developing a sense of connection and responsibility towards the world around us. Misanthropy, on the other hand, can prevent us from developing this sense of connection and responsibility, as it leads to a general sense of contempt and disregard for others.

From a Stoic perspective, misanthropy is not only a symptom of an unhealthy mindset but is also an obstacle to virtuous living. This is because misanthropy can lead to a lack of compassion and empathy, which are essential components of virtuous living. The Stoics believed that developing a sense of empathy and compassion towards others is essential for living a virtuous life, as it allows us to connect with others on a deeper level and develop a sense of responsibility towards the world around us.

"Men are disturbed not by things, but by the views which they take of things." - Epictetus

This quote emphasises the role of mindset in determining our emotional reactions to social interactions. By changing our views of things, we can change the way we feel about them and develop a more positive mindset towards others.

"The happiness of your life depends upon the quality of your thoughts." - Marcus Aurelius

This quote highlights the importance of developing a virtuous mindset in order to live a fulfilling life. By cultivating positive thoughts and emotions towards others, we can develop a deeper sense of connection and responsibility towards the world around us and live a more virtuous life.

TL;DR

Misanthropy is a complex psychological phenomenon that can have negative effects on an individual's well-being and ability to live a virtuous life. From a psychological perspective, misanthropy is characterized by negative attitudes and beliefs towards other people, which can be exacerbated by social isolation and cognitive biases. From a Stoic perspective, misanthropy is seen as a symptom of an unhealthy mindset that prevents us from living a virtuous life by hindering our ability to develop empathy and compassion towards others. Overall, it is important to recognize misanthropy as a negative and potentially harmful mindset and work towards developing a sense of empathy and compassion towards others in order to live a virtuous and fulfilling life.

Links

1. Broken Promises: The Relationship Between Extramarital Affairs and Misanthropy
2. Broken Hearts and Broken Trust: The Connection Between Betrayal and Misanthropy

Broken Hearts and Broken Trust: The Connection Between Betrayal and Misanthropy

Dino Valls

Meet Sarah, a dedicated humanist who has always believed in the inherent goodness of people. She's seen the good in people, even when it's been hard to find. She's strived to create a world that is more just, compassionate, and equitable, based on reason, science, and empathy.

But when Sarah's husband cheats on her, it's like everything she believed in has been shattered. The act of infidelity feels like a violation of her trust and a betrayal of her values. She questions whether her belief in the inherent goodness of people is misguided or naive.

As the emotional fallout of being cheated on takes hold, Sarah feels a sense of anger, sadness, and a deep sense of loss. The hurt and pain are overwhelming, and she can't imagine ever trusting anyone again.

Over time, Sarah starts to feel a sense of cynicism and bitterness towards others. She views people as inherently selfish and untrustworthy, assuming that everyone is capable of betraying her. This leads to a sense of isolation and a reluctance to form new relationships, as the fear of being hurt again is too great.

As the years go by, Sarah's negative feelings accumulate, leading to a general sense of misanthropy. She starts to see the world as a cruel and unforgiving place, full of people who are incapable of acting with kindness or empathy. It feels like her belief in the potential for human goodness has been shattered beyond repair.

In conclusion, being cheated on by one's spouse can be a deeply traumatic experience that can challenge a humanist's fundamental beliefs about the inherent goodness of humanity. The emotional pain and betrayal can lead to a sense of cynicism and bitterness towards others, ultimately contributing to the development of misanthropic tendencies. It is essential for those who have been betrayed to seek support and healing, finding ways to rebuild their trust in others and rekindle their belief in the potential for human beings to act with kindness and compassion.

Broken Promises: The Relationship Between Extramarital Affairs and Misanthropy

Glenn Close and John Malkovich in Dangerous Liaisons (1988)

Extramarital affairs, by their very nature, involve deceit and betrayal, both of which can have a profound impact on the individual who experiences them. Infidelity can lead to feelings of guilt, shame, and emotional turmoil, which can ultimately result in a loss of faith in humanity and a general sense of misanthropy.

When a person engages in an extramarital affair, they are breaking a sacred promise and violating the trust of their partner. This can result in a sense of guilt and self-loathing, as the individual may feel that they have betrayed not only their partner but also their own values and principles.

Furthermore, infidelity can be emotionally destabilizing, leading to feelings of isolation, loneliness, and a sense of being disconnected from others. The betrayal of one's partner can lead to a breakdown in communication and trust, which can make it difficult for the individual to form meaningful connections with others in the future.

Over time, these negative emotions and experiences can accumulate, leading to a general sense of disillusionment with humanity as a whole. The individual may become jaded, bitter, and resentful towards others, seeing them as untrustworthy and deceitful, just as they themselves had been.

In conclusion, extramarital affairs can be a significant contributing factor to the development of misanthropic tendencies. The emotional toll of infidelity can be profound, and the resulting loss of trust and faith in others can lead to a general sense of cynicism and pessimism about human nature. It is therefore essential that individuals who find themselves tempted to engage in such behavior consider the potential consequences carefully, not only for themselves but also for their relationships and their view of the world around them.

To fast, or not to fast, that is the question

Whether 'tis nobler in the mind to suffer

The slings and arrows of outrageous fortune,

Or to take arms against a sea of troubles

And by opposing end them.

There is always a trade-off between being adventurous and adopting a more conservative approach to innovation.  The theory of diffusion of innovation comes to mind.  The vast majority of people are not innovators or early adopters - innovators are quite rare. 

We often wrongly assume that deferring a decision whether we should introduce something new into our lives (i.e. our making a decision to maintain the status quo) is a safe choice.  To "wait and see" does not necessarily mean to "play it safe".

Imagine that you are a smoker living in 1920s Germany and you read that doctor Fritz Lickint claims that smoking causes cancer.  Not only many doctors you know are smokers and consider smoking safe, but some even say that smoking actually improves health, and you (and many other smokers you know) agree with them.  You love smoking and decide you do not want to quit till there is a scientific consensus (if ever) that smoking really not only does not improve health but actually causes cancer.  Decades pass.  To escape the war you emigrate to America.  In the 1960s, the United States Surgeon General's Report on Smoking and Health is published and you finally have your consensus: smoking tobacco does cause cancer and many other diseases.  You have been killing yourself for the last forty years!

Or an alternative ending: Considering all that smoking, maybe you are already dead when the report comes out...

Why am writing this?  Why the title?  Well, I have just had a discussion about fasting & LCHF lifestyle and the existing research on their short-term and long-term effects in humans.  Over the years, I stumbled upon quite a lot of studies, in both animials and humans, that show many potential benefits of both fasting and ketogenic / LCHF lifestyle (e.g. anti-carcinogenic, neuroprotective, cardioprotective, anti-aging, anti-inflammatory).  Unfortunately, most available data comes from short-term studies and there is scarcity of long-term studies (which, in case of medical research, is quite typical).

Ultimately, everyone has to do their own research, carefully weight pros and cons, and make their own decisions.  We should never stop challenging our preconceptions and the status quo.  Inaction, a choice not to change anything, is not automatically a safer choice.

Nutrition: omega-6 to omega-3 ratio

It has been claimed that human beings evolved on a diet that had a ratio of omega-6 to omega-3 fatty acids (FA) of about 1:1; whereas today, Western diets have a ratio of 10:1 to 20–25:1, indicating that Western diets are deficient in omega-3 FA (e.g. DOI:10.1007/s12035-010-8162-0).  There is tentative evidence of omega-3 FA lowering inflammation levels in humans while omega-6 FA and their metabolites may have proinflammatory effect (but see 1).  Because of all the above, some hypothesise that the "unnaturaly" high ratio of n6:n3 is the reason why modern diets are correlated with many inflammatory disorders (e.g. cancer, atherosclerosis, and ischemic heart disease).

Many health and nutrition gurus and professionals advise that, in order to improve our health, we should eat X instead of Y because Y has a terrible omega-6 FA to omega-3 FA ratio.  To give just a couple of examples:

• I have stumbled upon advice from Dr Michael Greger (MD) of NutritionFacts.org that we should eat walnuts because they have a good n6:n3 ratio of c. 4:1
• Thomas DeLauer advised his viewers not to eat almonds because of their high omega-6 FA and phytic acid (see 2) content.  At the same time he recommended pecans.

Pecans contain almost twice as much n-6 as almonds. Walnuts are even worse in this respect as they contain around three times as much omega-6.
It seems obvious that ratios of n6:n3 in individual products are not important (unless one follows a monotrophic (or close to monotrophic) diet which one should not).  What is important is the ratio of your cumulative daily intake of both FA groups. If you ingest x grams of almonds (n6:n3 ratio of c. 2000:1) you still get three times less n-6 than if you ingest x grams of walnuts (which boast of a much "better" n6:n3 ratio of c. 4:1). It seems reasonable that what you should do is just enjoy your almonds, walnuts, pecans or whatever else you might fancy and add some ground flaxseeds into your diet to bring the daily n6:n3 ratio closer to 1:1 ;).


Footnotes:

1. Omega-6 FA are still essential for the human body to function.  Moreover, there is also evidence of their anti-inflammatory effect so to consider them just proinflammatory is one-sided.
2. "Studies examining the effects of phytic acid demonstrate that it is important in regulating vital cellular functions. Both in vivo and in vitro experiments have demonstrated striking anticancer (preventive as well as therapeutic) effects of phytic acid. Research shows anti-carcinogenic effects, albeit to a lesser extent and it acts in inhibiting cancer. In addition to reduction in cell proliferation, phytic acid increases differentiation of malignant cells often resulting in reversion to the normal phenotype." (DOI: 10.1046/j.1365-2621.2002.00620.x)

Authority, Fear and Zimbardo's Lucifer Effect

These two short TED videos are best considered together.  The first one shows how ordinary people fall prey to unscrupulous politicians who manipulate them in order to gain power, legitimacy and authority:

View full on TED-Ed: How did Hitler rise to power?

Divide et impera. Those who cannot remember the past are condemned to repeat it.

The second video shows how ordinary people change after they have given authority to a wrong person or group:

See full on TED: Philip Zimbardo - The psychology of evil

To quote Zimbardo, there are only 7 social processes that grease "the slippery slope of evil":

1. Mindlessly taking the first small step
2. Dehumanization of others
3. De-individuation of self (anonymity)
4. Diffusion of personal responsibility
5. Blind obedience to authority
6. Uncritical conformity to group norms
7. Passive tolerance of evil through inaction or indifference

The above makes it easy to understand the recent rise of populist nationalism, both in Europe (e.g. Brexit) and globally (e.g. Trump), just a few years after the ruling elites caused the Great Recession in 2008, and shows how it is possible that millions of ordinarily rational people could swallow even the most preposterous lies, and transform into mindless masses of fearful, prejudiced and deluded followers of their new fascist leaders (who, unsurprisingly, preach anti-intellectualism (who needs experts, right?), as rational thinking is their worst enemy and could allow their followers to wake up and see through all the lies).