“I am struck almost daily, I think, with the fact that the worst and often most psychologically unstable and damaged people are in the positions of the most power. And the second horror is the apathy of those who are able to see this. They see it and justify to themselves their own lack of action. There is another group, the not apathetic, but the rationally fearful. And this sort of leads back full circle to the first horror. For it is not insane or irrational, at all, to fear arrest and punishment by the state. By the organs of the state. And the power of these organs of state are in existence because the people in authority are never so crazy as not to protect their own authority and power.”
John Steppling, “Algorithm Kids”
Bonus links: Critique of Cynical Reason and Alain Badiou Quote and Snakes in Suits
Link to an article by John Steppling:
“Communism, Fascism and Green Shaming”
Much of what Steppling discusses with regard to what he calls “green shaming” is explained succinctly here:
“The rise of the affect(s) and the sanctimony around affective intuition are very much related to some signifiers being out of our reach, and this often involves a gross ideological mystification. Valorization of affectivity and feelings appears at the precise point when some problem — injustice, say — would demand a more radical systemic revision as to its causes and perpetuation. This would also involve naming — not only some people but also social and economic inequalities that we long stopped naming and questioning.
“Social valorization of affects basically means that we pay the plaintiff with her own money: oh, but your feelings are so precious, you are so precious! The more you feel, the more precious you are. This is a typical neoliberal maneuver, which transforms even our traumatic experiences into possible social capital. If we can capitalize on our affects, we will limit out protests to declarations of these affects — say, declarations of suffering — rather than becoming active agents of social change. I’m of course not saying that suffering shouldn’t be expressed and talked about, but that this should not ‘freeze’ the subject into the figure of the victim. The revolt should be precisely about refusing to be a victim, rejecting the position of the victim on all possible levels.
“this bind derives precisely from the subjective gain or gratification that this positioning offers. (Moral) outrage is a particularly unproductive affect, yet it is one that offers considerable libidinal satisfaction. By ‘unproductive’ I mean this: it gives us the satisfaction of feeling morally superior, the feeling that we are in the right and others are in the wrong. Now for this to work, things must not really change. We are much less interested in changing things than in proving, again and again, that we are in the right, or on the right side, the side of the good. Hegel invented a great name for this position: the ‘beautiful soul.’ A ‘beautiful soul’ sees evil and baseness all around it but fails to see to what extent it participates in the perpetuation of that same order of things. The point of course is not that the world isn’t really evil, the point is that we are part of this evil world.”
“Too Much of Not Enough: An Interview with Alenka Zupančič”
See also Beautiful Soul Quote
Link to an article by John Steppling:
“Before the Law”
While fairly detailed in its analysis and proffered support, the asserted parallels with fascist regimes of the past aren’t fully convincing. Does the current moment not have neo-feudalist (or neo-Bonapartist) aspects? Doesn’t the present moment have some unique features without complete historical precedent?
Bonus link: The Courts Are Political