Democracy Is An Illusion Quotes

The world, viewed philosophically, remains a series of slave camps, where citizens – tax livestock – labor under the chains of illusion in the service of their masters.

Inverted totalitarianism, unlike classical totalitarianism, does not revolve around a demagogue or charismatic leader. It finds expression in the anonymity of the Corporate State. It purports to cherish democracy, patriotism, and the Constitution while manipulating internal levers.

Just the class division of society creates two different, two parallel worlds/antipodes in this very society. And this means yet two polar models of behavior in the political life of the society—the democracy of the rich class is in fact a dictatorship for the poor one! In other words, the state is not of people and democracy is not for all.

Rationality belongs to the cool observer, but because of the stupidity of the average man, he follows not reason, but faith, and the naive faith requires necessary illusion and emotionally potent oversimplifications which are provided by the myth-maker to keep ordinary person on course.

Just like the myth of the people’s or popular capitalism, which was propagated since the mid1950s in the countries to the west of Berlin Wall, to the east and the north of it, since the same time it was introduced the myth of the people’s or popular socialism. But the suggestion is always the same. Under any “people’s” power—from people’s capitalism to people’s socialism—the greatest illusion suggested to the oppressed classes is that the people are sovereign, i.e., that all the people dominate over themselves. In this respect, even John Kenneth Galbraith makes Marxist conclusions, which even in the Internet epoch have the same power: “Young people are suggested that in a democracy the entire power belongs to the people!” (“The Anatomy of Power”) Yet, old people know that this is not true!

Modern industrial civilization has developed within a certain system of convenient myths. The driving force of modern industrial civilization has been individual material gain, which is accepted as legitimate, even praiseworthy, on the grounds that private vices yield public benefits in the classic formulation. Now, it's long been understood very well that a society that is based on this principle will destroy itself in time. It can only persist with whatever suffering and injustice it entails as long as it's possible to pretend that the destructive forces that humans create are limited: that the world is an infinite resource, and that the world is an infinite garbage-can. At this stage of history, either one of two things is possible: either the general population will take control of its own destiny and will concern itself with community-interests, guided by values of solidarity and sympathy and concern for others; or, alternatively, there will be no destiny for anyone to control. As long as some specialized class is in a position of authority, it is going to set policy in the special interests that it serves. But the conditions of survival, let alone justice, require rational social planning in the interests of the community as a whole and, by now, that means the global community. The question is whether privileged elites should dominate mass-communication, and should use this power as they tell us they must, namely, to impose necessary illusions, manipulate and deceive the stupid majority, and remove them from the public arena. The question, in brief, is whether democracy and freedom are values to be preserved or threats to be avoided. In this possibly terminal phase of human existence, democracy and freedom are more than values to be treasured, they may well be essential to survival.

The words consent of the governed have become an empty phrase. Our textbooks on political science and economics are obsolete. Our nation has been hijacked by oligarchs, corporations, and a narrow, selfish, political, and economic elite, a small and privileged group that governs, and often steals, on behalf of moneyed interests. This elite, in the name of patriotism and democracy, in the name of all the values that were once part of the American system and defined the Protestant work ethic, has systematically destroyed our manufacturing sector, looted the treasury, corrupted our democracy, and trashed the financial system. During this plundering we remained passive, mesmerized by the enticing shadows on the wall, assured our tickets to success, prosperity, and happiness were waiting around the corner.

What is called family pride is often founded on the illusion of self-love. A man wishes to perpetuate and immortalize himself.

This demonstrated to me that those who regard universal suffrage as a guarantee for good choices are under a complete illusion. Universal suffrage has other advantages, but not that one.

Staying home is an ecological imperative, an ethical imperative. It is also a joyful option. It is the practice of oikonomia as the art of living. It is earth democracy in action, cultivating and expanding the freedoms of all beings.

We have to become better people by fundamentally transforming the conditions of our living together. This will require setting aside our comforting illusions.

Voting gives us an opportunity to choose from options that were chosen for us.

Each person held aloft a single lit candle—the city’s traditional way to express its appreciation for that year’s peace prize winner. It was a magical sight, as if a pool of stars had descended from the sky; and as Michelle and I leaned out to wave, the night air brisk on our cheeks, the crowd cheering wildly, I couldn’t help but think about the daily fighting that continued to consume Iraq and Afghanistan and all the cruelty and suffering and injustice that my administration had barely even begun to deal with. The idea that I, or any one person, could bring order to such chaos seemed laughable; on some level, the crowds below were cheering an illusion. And yet, in the flickering of those candles, I saw something else. I saw an expression of the spirit of millions of people around the world: the U.S. soldier manning a post in Kandahar, the mother in Iran teaching her daughter to read, the Russian pro-democracy activist mustering his courage for an upcoming demonstration—all those who refused to give up on the idea that life could be better, and that whatever the risks and hardships, they had a role to play. Whatever you do won’t be enough, I heard their voices say. Try anyway.

You can't accommodate a hundred different opinions, and you can't ignore them. All you can do is provide people with the illusion that they participated in the decision. For some reason, that's enough to make people happy." This is the basis for all democracies.

They're saying the system is rigged against them. I'm saying they're not even a part of it, not in a meaningful sense anyway. They've been sold an illusion of democracy. And they bought it! They really bought it. They don't want to get rid of the system. They're asking for more representation in it. They don't even realize that the whole thing is built to keep them out.

The first step is to give up the illusion that the primary purpose of modern medical research is to improve Americans’ health most effectively and efficiently. In our opinion, the primary purpose of commercially funded clinical research is to maximize financial return on investment, not health.” —John Abramson, M.D., Harvard Medical School I wrote this book to help Americans

There is a mysterious cycle in human events. To some generations much is given. Of other generations much is expected. This generation of Americans has a rendezvous with destiny. In this world of ours in other lands, there are some people, who, in times past, have lived and fought for freedom, and seem to have grown too weary to carry on the fight. They have sold their heritage of freedom for the illusion of a living. They have yielded their democracy. I believe in my heart that only our success can stir their ancient hope. They begin to know that here in America we are waging a war against want and destitution and economic demoralization. It is more than that; it is a war for the survival of democracy. We are fighting to save a great and precious form of government for ourselves and for the world.

The left-right political dichotomy serves liberalism by not challenging it. Democracy sustains the status quo by offering the illusion of choice with no choice. Genuine opposition can only emerge if there is an alternative story with which to counter the current mythos.

America had invented itself. It continued to invent itself as it went along. Sometimes its virtues made it the envy of the world. Sometimes it betrayed the very heart of its ideals. Sometimes the people dispensed with what was difficult or inconvenient to acknowledge. So the good people maintained the illusion of democracy and wrote another hymn to America. They sang loud enough to drown out dissent. They sang loud enough to overpower their own doubts. There were no plaques to commemorate mistakes. But the past didn’t forget. History was haunted by the ghosts of buried crimes, which required period exorcisms of truth. Actions had consequences.

Here one comes upon an all-important English trait: the respect for constituitionalism and legality, the belief in 'the law' as something above the state and above the individual, something which is cruel and stupid, of course, but at any rate incorruptible. It is not that anyone imagines the law to be just. Everyone knows that there is one law for the rich and another for the poor. But no one accepts the implications of this, everyone takes for granted that the law, such as it is, will be respected, and feels a sense of outrage when it is not. Remarks like 'They can't run me in; I haven't done anything wrong', or 'They can't do that; it's against the law', are part of the atmosphere of England. The professed enemies of society have this feeling as strongly as anyone else. One sees it in prison-books like Wilfred Macartney's Walls Have Mouths or Jim Phelan's Jail Journey, in the solemn idiocies that take places at the trials of conscientious objectors, in letters to the papers from eminent Marxist professors, pointing out that this or that is a 'miscarriage of British justice'. Everyone believes in his heart that the law can be, ought to be, and, on the whole, will be impartially administered. The totalitarian idea that there is no such thing as law, there is only power, has never taken root. Even the intelligentsia have only accepted it in theory. An illusion can become a half-truth, a mask can alter the expression of a face. The familiar arguments to the effect that democracy is 'just the same as' or 'just as bad as' totalitarianism never take account of this fact. All such arguments boil down to saying that half a loaf is the same as no bread. In England such concepts as justice, liberty and objective truth are still believed in. They may be illusions, but they are powerful illusions. The belief in them influences conduct,national life is different because of them. In proof of which, look about you. Where are the rubber truncheons, where is the caster oil? The sword is still in the scabbard, and while it stays corruption cannot go beyond a certain point. The English electoral system, for instance, is an all but open fraud. In a dozen obvious ways it is gerrymandered in the interest of the moneyed class. But until some deep change has occurred in the public mind, it cannot become completely corrupt. You do not arrive at the polling booth to find men with revolvers telling you which way to vote, nor are the votes miscounted, nor is there any direct bribery. Even hypocrisy is powerful safeguard. The hanging judge, that evil old man in scarlet robe and horse-hair wig,whom nothing short of dynamite will ever teach what century he is living in, but who will at any rate interpret the law according to the books and will in no circumstances take a money bribe,is one of the symbolic figures of England. He is a symbol of the strange mixture of reality and illusion, democracy and privilege, humbug and decency, the subtle network of compromises, by which the nation keeps itself in its familiar shape.

With a [democratic] government anyone in principle can become a member of the ruling class or even the supreme power. The distinction between the rulers and the ruled as well as the class consciousness of the ruled become blurred. The illusion even arises that the distinction no longer exists: that with a public government no one is ruled by anyone, but everyone instead rules himself. Accordingly, public resistance against government power is systematically weakened. While exploitation and expropriation before might have appeared plainly oppressive and evil to the public, they seem much less so, mankind being what it is, once anyone may freely enter the ranks of those who are at the receiving end. Consequently, [exploitation will increase], whether openly in the form of higher taxes or discretely as increased governmental money “creation” (inflation) or legislative regulation.

We have to match the Republicans not in cynicism, but in strategy and toughness. Like John F. Kennedy, Democrats need to become “idealists without illusions.

Democracy is the most popular political system because it demands nearly nothing from the citizen and gives them the ability to pretend to be anything.

You have to realize that modern power, is nothing but a concept in the mind of the one who’s under the power. And once you realize this, you realize that authority is indeed an illusion.

Democracy has become a weapon of moneyed interests. It uses the media to create the illusion that there is consent from the governed. The press today is an army with carefully organized weapons, the journalists its officers, the readers its soldiers. The reader neither knows nor is supposed to know the purposes for which he is used and the role he is to play. The notion of democracy is often no different than living under a plutocracy or a government by wealthy elites.

We do not get to vote on who owns what, or on relations in factory and so on, for all this is deemed beyond the sphere of the political, and it is illusory to expect that one can actually change things by "extending" democracy to ple's control. Radical changes in this domain should be made outside the sphere of legal "rights", etcetera: no matter how radical our anti-capitalism, unless this is understood, the solution sought will involve applying democratic mechanisms (which, of course, can have a positive role to play)- mechanisms, one should never forget, which are themselves part of the apparatus of the "bourgeois" state that guarantees the undisturbed functioning of capitalist reproduction. In this precise sense, Badiou hit the mark with his apparently wired claim that "Today, the enemy is not called Empire or Capital. It's called Democracy." it is the "democratic illusion" the acceptance of democratic procedures as the sole framework for any possible change, that blocks any radical transformation of capitalist relations.

Israelis enjoy telling Palestinians they should be happy they live in ‘the only democracy’ in the region where they have the right to vote, but no one is under any illusion that voting comes with any actual political power or influence.

The security theater we are witnessing in our election system boasting the illusion of security via ‘clunky as heck’ and air gap defense will do nothing against the real and sophisticated adversarial landscape that is zeroing in on our democracy

[Alexander Hamilton and John Adams] wanted to build democracy in America on the basis of rational debate, reason, and compromise. But they had no illusions about human nature: They knew that men could sometimes succumb to "passions," to use their old-fashioned word. They knew that any political system built on logic and rationality was always at risk from an outburst of the irrational.

We can very easily see how parents in other cultures simply repeat cultural norms to their children as if those cultural norms were objective truth. Japanese parents teach their children obedience and filial piety; Catholic parents teach their children to drink the blood of their god; Muslim parents teach their children that a man who married a six-year-old girl – and consummated that marriage when she was nine – is the paragon of moral virtue; Western parents teach their children that democracy is the highest ideal; North Korean parents teach their children that the dictator who rules their lives is a sort of secular deity who loves them. The list goes on and on. Virtually every parent in the world believes that she is teaching her child the truth, when she is merely inflicting what may be politely called cultural mythologies on her child. We lie to our children, all the while telling them that lying is wrong. We command our children to think for themselves, all the while repeating the most prejudicial absurdities as if they were objective facts. We tell our children to be good, but we have no idea what goodness really is. We tell our children that conformity is wrong (“If everyone jumped off the Empire State building, would you jump too?”) but at the same time we are complete slaves to the historical inertia of prior prejudices.

It is truth, in the old saying, that is 'the daughter of time,' and the lapse of half a century has not left us many of our illusions. Churchill tried and failed to preserve one empire. He failed to preserve his own empire, but succeeded in aggrandizing two much larger ones. He seems to have used crisis after crisis as an excuse to extend his own power. His petulant refusal to relinquish the leadership was the despair of postwar British Conservatives; in my opinion this refusal had to do with his yearning to accomplish something that 'history' had so far denied him—the winning of a democratic election.

Civilizations are illusions, but these illusions are pervasive, dangerous, and powerful. They contribute to globalization’s brutality. They allow us, for example, to say that we believe in global free markets and, in the same breath, to discount as impossible the global free movement of labor; to claim that we believe in democracy and human equality, and yet to stymie the creation of global institutions based on one-person-one-vote and equality before the law.

Wilderness areas are places to explore deeply yet lightly; to exercise freedom but also restraint, to manage but also leave alone, to bring us face-to-face with a dilemma in our democracy. How do we convince people to save something they may never see, touch, or hear? A starving man can’t eat his illusions, let alone his principles.

Democracy in contemporary society is a fake, predicated on an illusion that we are together making choices about how best to manage ourselves, an illusion that functions to obscure the fact that we vote for different individuals to exercise power in a state apparatus that is still dedicated to the efficient management of the capitalist economy. The imperatives of capitalism must always undermine democratic decision-making, and the term ‘dictatorship of the proletariat’ serves to indicate that the hollow democracy of the ‘dictatorship of the bourgeoisie’ must be replaced by a socialist democracy that realises the full potential of open collective self-management.

In accordance with the prevailing conceptions in the U.S., there is no infringement on democracy if a few corporations control the information system: in fact, that is the essence of democracy. In the Annals of the American Academy of Political and Social Science, the leading figure of the public relations industry, Edward Bernays, explains that “the very essence of the democratic process” is “the freedom to persuade and suggest,” what he calls “the engineering of consent.” “A leader,” he continues, “frequently cannot wait for the people to arrive at even general understanding … Democratic leaders must play their part in … engineering … consent to socially constructive goals and values,” applying “scientific principles and tried practices to the task of getting people to support ideas and programs”; and although it remains unsaid, it is evident enough that those who control resources will be in a position to judge what is “socially constructive,” to engineer consent through the media, and to implement policy through the mechanisms of the state. If the freedom to persuade happens to be concentrated in a few hands, we must recognize that such is the nature of a free society.

Without the willful ignorance, indifference, and timidity of the subjugated, our rulers simply could not exist.

Democracy is just a false idol — a mere catchword and illusion of inferior classes, visionaries and dying civilizations.

On coming to America I had the same hopes as have most European immigrants and the same disillusionment, though the latter affected me more keenly and more deeply. The immigrant without money and without connections is not permitted to cherish the comforting illusion that America is a benevolent uncle who assumes a tender and impartial guardianship of nephews and nieces. I soon learned that in a republic there are myriad ways by which the strong, the cunning, the rich can seize power and hold it. I saw the many work for small wages which kept them always on the borderline of want for the few who made huge profits. I saw the courts, the halls of legislation, the press, and the schools--in fact every avenue of education and protection--effectively used as an instrument for the safeguarding of a minority, while the masses were denied every right. I found that the politicians knew how to befog every issue, how to control public opinion and manipulate votes to their own advantage and to that of their financial and industrial allies. This was the picture of democracy I soon discovered on my arrival in the United States. Fundamentally there have been few changes since that time.

Economic life, not in its content but in its direction, will henceforth entirely elude popular control. No democracy is possible in the face of a perfected economic technique. the decisions of the voters, and even of the elected, are oversimplified, incoherent, and technically inadmissible. It is a grave illusion to believe that democratic control or decision-making can be reconciled with economic technique.

Perhaps most unsettling, Quigley reveals that real power operates behind the scenes, in secrecy, and with little to fear from so-called democratic elections. He proves that conspiracies, secret societies, and small, powerful networks of individuals are not only real; they’re extremely effective at creating or destroying entire nations and shaping the world as a whole. We learn that “representative government” is, at best, a carefully managed con game.

So the good people maintained the illusion of democracy and wrote another hymn to America. They sang loud enough to drown out dissent. They sang loud enough to overpower their own doubts. There were no plaques to commemorate mistakes.

To summarise, the design of Nordic tax systems has over time created a ‘fiscal illusion’, whereby the public is not aware of the taxes they are paying. One can reflect on whether it is really in line with democratic principles to raise taxes in a way such that citizens are unaware of them. Interestingly, few proponents of introducing a Nordic model of high taxes in other countries stress that such a move would require hiding the true cost of taxation from the public.

All political institutions are manifestations and materializations of power; they petrify and decay as soon as the living power of the people ceases to uphold them. This is what Madison meant when he said "all governments rest on opinion," a word no less true for the various forms of monarchy than for democracies. ("To suppose that majority rule functions only in democracy is a fantastic illusion," as Jouvenel points out: "The king, who is but one solitary individual, stands far more in need of the general support of Society than any other form of government." Even the tyrant, the One who rules against all, needs helpers in the business of violence, though their number may be rather restricted.) However, the strength of opinion, that is, the power of the government, depends on numbers; it is "in proportion to the number with which it is associated," and tyranny, as Montesquieu discovered, is therefore the most violent and least powerful of forms of government.

The rage bubbling up from our impoverished and disenfranchised working class presages a looming and dangerous right-wing backlash. I spent two years traveling the country to write a book on the Christian Right called American Fascists: The Christian Right and the War on America. I visited former manufacturing towns where for many the end of the world is no longer an abstraction. They have lost hope. Fear and instability have plunged the working classes into profound personal and economic despair, and, not surprisingly, into the arms of the demagogues and charlatans of the radical Christian Right who offer a belief in magic, miracles, and the fiction of a utopian Christian nation. And unless we rapidly re-enfranchise our dispossessed workers into the economy, unless we give them hope, our democracy is doomed.

The success of totalitarian movements among the masses meant the end of two illusions of democratically ruled countries in general and of European nation-states and their party system in particular. The first was that the people in its majority had taken an active part in government and that each individual was in sympathy with one’s own or somebody else’s party. On the contrary, the movements showed that the politically neutral and indifferent masses could easily be the majority in a democratically ruled country, that therefore a democracy could function according to rules which are actively recognized by only a minority. The second democratic illusion exploded by the totalitarian movements was that these politically indifferent masses did not matter, that they were truly neutral and constituted no more than the inarticulate backward setting for the political life of the nation. Now they made apparent what no other organ of public opinion had ever been able to show, namely, that democratic government had rested as much on the silent approbation and tolerance of the indifferent and inarticulate sections of the people as on the articulate and visible institutions and organizations of the country. Thus when the totalitarian movements invaded Parliament with their contempt for parliamentary government, they merely appeared inconsistent: actually, they succeeded in convincing the people at large that parliamentary majorities were spurious and did not necessarily correspond to the realities of the country, thereby undermining the self-respect and the confidence of governments which also believed in majority rule rather than in their constitutions.

At its root, the logic is that of the Grand Inquisitor, who bitterly assailed Christ for offering people freedom and thus condemning them to misery. The Church must correct the evil work of Christ by offering the miserable mass of humanity the gift they most desire and need: absolute submission. It must “vanquish freedom” so as “to make men happy” and provide the total “community of worship” that they avidly seek. In the modern secular age, this means worship of the state religion, which in the Western democracies incorporates the doctrine of submission to the masters of the system of public subsidy, private profit, called free enterprise. The people must be kept in ignorance, reduced to jingoist incantations, for their own good. And like the Grand Inquisitor, who employs the forces of miracle, mystery, and authority “to conquer and hold captive for ever the conscience of these impotent rebels for their happiness” and to deny them the freedom of choice they so fear and despise, so the “cool observers” must create the “necessary illusions” and “emotionally potent oversimplifications” that keep the ignorant and stupid masses disciplined and content.

Any sensible human being who has traveled a bit around the world knows that freedom is a myth that doesn’t exist anywhere. They would realize that the red lines and different forms of oppression, though change from one place to another, they actually do exist everywhere based on who is in power.

It is not enough for a population or a section of the population to have Christian faith and be docile to the ministers of religion in order to be in a position properly to judge political matters. If this population has no political experience, no taste for seeing clearly for itself nor a tradition of initiative and critical judgment, its position with respect to politics grows more complicated, for nothing is easier for political counterfeiters than to exploit good principles for purposes of deception, and nothing is more disastrous than good principles badly applied. And moreover nothing is easier for human weakness than to merge religion with prejudices of race, family or class, collective hatreds, passions of a clan and political phantoms which compensate for the rigors of individual discipline in a pious but insufficiently purified soul. Politics deal with matters and interests of the world and they depend upon passions natural to man and upon reason. But the point I wish to make here is that without goodness, love and charity, all that is best in us—even divine faith, but passions and reason much more so—turns in our hands to an unhappy use. The point is that right political experience cannot develop in people unless passions and reason are oriented by a solid basis of collective virtues, by faith and honor and thirst for justice. The point is that, without the evangelical instinct and the spiritual potential of a living Christianity, political judgment and political experience are ill protected against the illusions of selfishness and fear; without courage, compassion for mankind and the spirit of sacrifice, the ever-thwarted advance toward an historical ideal of generosity and fraternity is not conceivable.

Support for a first strike extended far beyond the upper ranks of the U.S. military. Bertrand Russell—the British philosopher and pacifist, imprisoned for his opposition to the First World War—urged the western democracies to attack the Soviet Union before it got an atomic bomb. Russell acknowledged that a nuclear strike on the Soviets would be horrible, but “anything is better than submission.” Winston Churchill agreed, proposing that the Soviets be given an ultimatum: withdraw your troops from Germany, or see your cities destroyed. Even Hamilton Holt, lover of peace, crusader for world government, lifelong advocate of settling disputes through mediation and diplomacy and mutual understanding, no longer believed that sort of approach would work. Nuclear weapons had changed everything, and the Soviet Union couldn’t be trusted. Any nation that rejected U.N. control of atomic energy, Holt said, “should be wiped off the face of the earth with atomic bombs.

Democracy is popular because of the illusion of choice and participation it provides, but when you live in a society in which most people’s knowledge of the world extends as far as sports, sitcoms, reality shows, and celebrity gossip, democracy becomes a very dangerous idea. Until people are properly educated and informed, instead of indoctrinated to be ignorant mindless consumers, democracy is nothing more than a clever tool used by the ruling class to subjugate the rest of us.

Fabrication of necessary illusions for social management is as old as history. But in the democratic system, the necessary illusions cannot be imposed by force. Rather they must be instilled in the public mind by more subtle means. A totalitarian state can be satisfied with lesser degrees of allegiance to required truths. It is sufficient that people obey. What they think is a secondary concern. But in a democratic political order, there's always the danger that an independent thought might be translated into political action. So it is important to eliminate the threat at its root.

The whole history of the progress of human liberty shows that all concessions yet made…have been born of earnest struggle…This struggle may be a moral one; or it may be a physical one; or it may be both moral and physical; but it must be a struggle. Power concedes nothing without a demand. It never did and it never will. Find out just what a people will submit to, and you have found out the exact amount of injustice and wrong which will be imposed upon them; and these will continue till they are resisted with either words or blows, or with both. The limits of tyrants are prescribed by the endurance of those whom they oppress.”—Frederick Douglass6

In many places, the past fifteen years have been a time of economic turmoil and widening disparities. Anger and resentment are high. And yet economic policies that might address these concerns seem nearly impossible to enact. Instead of the seeds of reform, we are given the yoke of misdirection. We are told to forget the sources of our discontent because something more important is at stake: the fate of our civilization. Yet what are these civilizations, these notions of Muslim-ness, Western-ness, European-ness, American-ness, that attempt to describe where, and with whom, we belong? They are illusions: arbitrarily drawn constructs with porous, brittle, and overlapping borders. To what civilization does a Syrian atheist belong? A Muslim soldier in the US army? A Chinese professor in Germany? A lesbian fashion designer in Nigeria? After how many decades of US citizenship does a Spanish-speaking Honduran-born couple, with two generations of American children and grandchildren descended from them, cease to belong to a Latin American civilization and take their place in an American one? Civilizations are illusions, but these illusions are pervasive, dangerous, and powerful. They contribute to globalization’s brutality. They allow us, for example, to say that we believe in global free markets and, in the same breath, to discount as impossible the global free movement of labor; to claim that we believe in democracy and human equality, and yet to stymie the creation of global institutions based on one-person-one-vote and equality before the law. Civilizations encourage our hypocrisies to flourish. And by so doing, they undermine globalization’s only plausible promise: that we be free to invent ourselves. Why, exactly, can’t a Muslim be European? Why can’t an unreligious person be Pakistani? Why can’t a man be a woman? Why can’t someone who is gay be married? Mongrel. Miscegenator. Half-breed. Outcast. Deviant. Heretic. Our words for hybridity are so often epithets. They shouldn’t be. Hybridity need not be the problem. It could be the solution. Hybrids do more than embody mixtures between groups. Hybrids reveal the boundaries between groups to be false.

The typical voter has chosen to accept a fairly obvious lie: that the government is an instrument of the people, that it is subject to the will of the governed, and nobody (inside or outside of government) is above the law. To these voters, the idea of a highly organized shadow government, operating at the direct expense of the governed, is laughed off without investigation. They might passionately believe that Republicans are corrupt and only the Democrats can save them, or that Democrats are corrupt and only Republicans can save them, but they have yet to recognize the deeper truth: neither Republicans nor Democrats are ever going to save them. Both sides are funded and maintained by the same ruling class to create the illusion of choice.

Mass culture is Peter Pan culture. It tells us that if we close our eyes, if we visualize what we want, if we have faith in ourselves, if we tell God that we believe in miracles, if we tap into our inner strength, if we grasp that we are truly exceptional, if we focus on happiness, our lives will be harmonious and complete. This cultural retreat into illusion, whether peddled by positive psychologists, Hollywood, or Christian preachers, is a form of magical thinking. It turns worthless mortgages and debt into wealth. It turns the destruction of our manufacturing base into an opportunity for growth. It turns alienation and anxiety into a cheerful conformity. It turns a nation that wages illegal wars and administers off-shore penal colonies where it openly practices torture into the greatest democracy on earth.

The Joachitic speculation comprises a complex of four symbols which have remained characteristic of the political mass movements of modern times. The first of these symbols is that of the Third Realm—that is, the conception of a third world-historical phase that is at the same time the last, the age of fulfillment. The second symbol Joachim developed is that of the leader, the dux, who appears at the beginning of a new era and through his appearance establishes that era. God is understood by the secularist sectarians as a projection of the substance of the human soul into the illusionary spaciousness of the “beyond.” Through psychological analysis, this illusion can be dispelled and “God” brought back from his beyond into the human soul from which he sprung. By dispelling the illusion, the divine substance is reincorporated in man, and man becomes superman. The act of taking God back into man, just as among the older sectarians, has the result of creating a human type who experiences himself as existing outside of institutional bonds and obligations. The third of Joachim’s symbols is that of the prophet. With the creation of the symbol of the precursor, a new type emerges in Western history: the intellectual who knows the formula for salvation from the misfortunes of the world and can predict how world history will take its course in the future. In the further course of Western history, the Christian tide recedes, and the prophet, the precursor of the leader, becomes the secularist intellectual who thinks he knows the meaning of history (understood as world-immanent) and can predict the future. In political practice, the figure of the intellectual who projects the image of future history and makes predictions cannot always be clearly separated from that of the leader. The fourth of the Joachitic symbols is the community of spiritually autonomous persons. In this free community of autonomous persons without institutional organization can be seen the same symbolism found in modern mass movements, which imagine the Final Realm as a free community of men after the extinction of the state and other institutions. The symbolism is most clearly recognizable in communism, but the idea of democracy also thrives not inconsiderably on the symbolism of a community of autonomous men.

In his book Democracy Incorporated, Wolin, who taught political philosophy at Berkeley and at Princeton, uses the phrase inverted totalitarianism to describe our system of power. Inverted totalitarianism, unlike classical totalitarianism, does not revolve around a demagogue or charismatic leader. It finds expression in the anonymity of the corporate state. It purports to cherish democracy, patriotism, and the Constitution while manipulating internal levers to subvert and thwart democratic institutions. Political candidates are elected in popular votes by citizens, but candidates must raise staggering amounts of corporate funds to compete. They are beholden to armies of corporate lobbyists in Washington or state capitals who author the legislation and get the legislators to pass it. Corporate media control nearly everything we read, watch, or hear. It imposes a bland uniformity of opinion. It diverts us with trivia and celebrity gossip. In classical totalitarian regimes, such as Nazi fascism or Soviet communism, economics was subordinate to politics. “Under inverted totalitarianism the reverse is true,” Wolin writes. “Economics dominates politics—and with that domination comes different forms of ruthlessness.

I encounter forms of this attitude every day. The producers who work at the Ostankino channels might all be liberals in their private lives, holiday in Tuscany, and be completely European in their tastes. When I ask how they marry their professional and personal lives, they look at me as if I were a fool and answer: “Over the last twenty years we’ve lived through a communism we never believed in, democracy and defaults and mafia state and oligarchy, and we’ve realized they are illusions, that everything is PR.” “Everything is PR” has become the favorite phrase of the new Russia; my Moscow peers are filled with a sense that they are both cynical and enlightened. When I ask them about Soviet-era dissidents, like my parents, who fought against communism, they dismiss them as naïve dreamers and my own Western attachment to such vague notions as “human rights” and “freedom” as a blunder. “Can’t you see your own governments are just as bad as ours?” they ask me. I try to protest—but they just smile and pity me. To believe in something and stand by it in this world is derided, the ability to be a shape-shifter celebrated. Vladimir Nabokov once described a species of butterfly that at an early stage in its development had to learn how to change colors to hide from predators. The butterfly’s predators had long died off, but still it changed its colors from the sheer pleasure of transformation. Something similar has happened to the Russian elites: during the Soviet period they learned to dissimulate in order to survive; now there is no need to constantly change their colors, but they continue to do so out of a sort of dark joy, conformism raised to the level of aesthetic act. Surkov himself is the ultimate expression of this psychology. As I watch him give his speech to the students and journalists, he seems to change and transform like mercury, from cherubic smile to demonic stare, from a woolly liberal preaching “modernization” to a finger-wagging nationalist, spitting out willfully contradictory ideas: “managed democracy,” “conservative modernization.” Then he steps back, smiling, and says: “We need a new political party, and we should help it happen, no need to wait and make it form by itself.” And when you look closely at the party men in the political reality show Surkov directs, the spitting nationalists and beetroot-faced communists, you notice how they all seem to perform their roles with a little ironic twinkle.

Yet, it was precisely our failure to differentiate between work and politics, between reality and illusion; it was precisely our mistake of conceiving of politics as a rational human activity comparable to the sowing of seeds or the construction of buildings that was responsible for the fact that a painter who failed to make the grade was able to plunge the whole world into misery. And I have stressed again and again that the main purpose of this book—which, after all, was not written merely for the fun of it—was to demonstrate these catastrophic errors in human thinking and to eliminate irrationalism from politics. It is an essential part of our social tragedy that the farmer, the industrial worker, the physician, etc., do not influence social existence solely through their social activities, but also and even predominantly through their political ideologies. For political activity hinders objective and professional activity; it splits every profession into inimical ideologic groups; creates a dichotomy in the body of industrial workers; limits the activity of the medical profession and harms the patients. In short, it is precisely political activity that prevents the realization of that which it pretends to fight for: peace, work, security, international cooperation, free objective speech, freedom of religion, etc.

The revolutionary idea of contemporary art was that any object, any detail or fragment of the material world, could exert the same strange attraction and pose the same insoluble questions as were reserved in the past for a few rare aristocratic forms known as works of art. That is where true democracy lay: not in the accession of everyone to aesthetic enjoyment, but in the transaesthetic advent of a world in which every object would, without distinction, have its fifteen minutes of fame (particularly objects without distinction). All objects are equivalent, everything is a work of genius. With, as a corollary, the transformation of art and of the work itself into an object, without illusion or transcendence, a purely conceptual acting-out, generative of deconstructed objects which deconstruct us in their turn. No longer any face, any gaze, any human countenance or body in all this - organs without bodies, flows, molecules, the fractal. The relation to the 'artwork' is of the order of contamination, of contagion: you hook up to it, absorb or immerse yourself in it, exactly as in flows and networks. Metonymic sequence, chain reaction. No longer any real object in all this: in the ready-made it is no longer the object that's there, but the idea of the object, and we no longer find pleasure here in art, but in the idea of art. We are wholly in ideology. And, ultimately, the twofold curse of modem and contemporary art is summed up in the 'ready-made': the curse of an immersion in the real and banality, and that of a conceptual absorption in the idea of art.

A consociational democracy exists when the class interests of the ruling elite in preserving a unitary multi-ethnic state prevail over countervailing interests to break the state down into ethnic components. The consociational democracy is a special case of bourgeois democracy, a state run by a capitalist technocratic, bureaucratic elite supposedly representative institutions elected officials and other paraphenalia of parliamentarism. In a plural society however, where primordial attachments to ethnic collectivities compete with class affiliation, the illusion of democracy can only be maintained if the elite itself is multi-ethnic and in proportion approximating those of constituent ethnes in the general population. If that condition is not met, then the political system is perceived by the under-represented group as undemocratic, dominated by the over-represented group or groups. Proportionality at the elite level is thus a key feature of consociational democracies, for it is true proportionality that preserve the democratic fiction of representativeness and thus its own legitimacy. If one accepts the principle of ethnic representation, then the ethnicity of a member of the ruling class contains a validation of the right to rule. An essential corollary of the ethnic proportionality of such systems is the muting of class conflicts to the extent that ethnic sentiments are politicized, class consciousness is lowered. If the main line of cleavage in a society is ethnicity or some feature of it like religion or language. If the political game is seen primarily as an ethnic balancing act and the allocation of scarce resources, if there are no glaring disparities in ethnic representation at various class levels, it follows that the significance of class cleavages within each ethne is correspondingly decreased. Under such circumstances, the class interests of the multi-ethnic elite are best served by a system. The more politicized ethnicity becomes, the ethnicized the polity, the more attention is deflected from class conflicts and re-directed.

I’ve been discussing elite attitudes toward democracy. I sketched a line from the first democratic revolution, with its fear and contempt for the rascal multitude who were asking for ridiculous things like universal education, health care, and democratization of law, wanting to be ruled by countrymen like themselves who know the people’s sores, not by knights and gentlemen who just oppress them. From there to the second major democratic revolution establishing the US Constitution, which was, as discussed last time, a Framers’ Coup, the title of the main scholarly work, a coup by elites that the author describes as a conservative counterrevolution against excessive democracy. On to the twentieth century and such leading progressive theorists of democracy as Walter Lippmann, Edward Bernays, Harold Lasswell, and Reinhold Niebuhr, and their conception that the public has to be put in its place. They’re spectators, not participants. The responsible men, the elite, have to be protected from the trampling and the roar of the bewildered herd, who have to be kept in line with necessary illusions, emotionally potent oversimplifications, and, in general, engineering of consent, which has become a gigantic industry devoted to some aspects of the task, while responsible intellectuals take care of others. The men of best quality through the ages have to be self-indoctrinated, as Orwell discussed. They must internalize the understanding that there are certain things it just wouldn’t do to say. It must be so fully internalized that it becomes as routine as taking a breath. What else could anyone possibly believe? As long as all of this is in place, the system functions properly, with no crises. This picture, I think, captures crucial features of thought control in the more free societies, but it is misleading in essential ways. Most importantly, it largely omitted the constant popular struggles to extend the range of democracy, with many successes. Even in the last generation, there have been quite substantial successes. Such successes typically lead to a reaction. Those with power and privilege don’t relinquish it easily. The neoliberal period that we’re now enduring, long in planning, is such a reaction.

Such a society, where people grow up, with a mindset of Dystopia-Dictatorship and injustice since from their childhood, to expect there a real democracy is only idiocy and even an illusion.

Democracy is a dream , equality is an illusion , freedom is false promises ... all this is capitalism .

Raised on the meagre rations of the United Nations for their whole lives, schooled by NGOs and submitted to workshops on democracy, gender mainstreaming and campaigns against female genital mutilation, the refugees suffered from benign illusions about the largesse of the international community. They were forbidden from leaving and not allowed to work, but they believed that if only people came to know about their plight, then the world would be moved to help, to bring to an end the protracted situation that has seen them confined to camps for generations, their children and then grandchildren born in the open prison in the desert. But the officials in the grey room saw the world from only one angle.

The challenges that beset Spain’s new democracy in the 1930s were complex and deep-rooted and thus not susceptible to rapid resolution. In so far as the Republic can be said to have ‘failed’ (another historiographical commonplace), then its failure was a quite specific one: it proved unable to prevent sectors of the officer corps from making a coup. It is not the business of historians to engage in counterfactual speculation, but one could argue that what established the preconditions for a successful coup attempt was not Spain’s deep tensions, but republican-socialist failure to implement key policy reforms in 1931–3: most crucially, perhaps, the failure to demilitarize public order. But, as historians also know, the benefit of hindsight is really only the dangerous illusion of twenty-twenty vision.

Another antiviral drug developed by Dr. Fauci’s shop, remdesivir, provides a recent example of a similar Pharma money-making scheme facilitated by NIAID/NIH. While remdesivir proved worthless against COVID, Dr. Fauci altered the study protocols to give his pet drug the illusion of efficacy.30, 31 Despite opposition from FDA and WHO, Dr. Fauci declared from the White House that remdesivir “will be the standard of care” for COVID, guaranteeing the company a massive global market. Dr. Fauci then overlooked Gilead’s price gouging; the company sold remdesivir for $3,300–$5,000 per dose, during the COVID pandemic. The raw materials to make remdesivir cost Gilead under $10. Medicaid must, by law, cover all FDA-approved drugs, so taxpayers again foot the bill. Through these boondoggles, Anthony Fauci has made himself the leading angel investor of the pharmaceutical industry.

The moment of euphoria at the end of the Cold War generated an illusion of harmony, which was soon revealed to be exactly that. The world became different in the early 1990s, but not necessarily more peaceful. Change was inevitable; progress was not. Similar illusions of harmony flourished, briefly, at the end of each of the twentieth century’s other major conflicts. World War I was the “war to end wars” and to make the world safe for democracy. World War II, as Franklin Roosevelt put it, would “end the system of unilateral action, the exclusive alliances, the balances of power, and all the other expedients that have been tried for centuries — and have always failed.” Instead we will have “a universal organization” of “peace-loving Nations” and the beginnings of a “permanent structure of peace.”7 World War I, however, generated communism, fascism, and the reversal of a century-old trend toward democracy. World War II produced a Cold War that was truly global. The illusion of harmony at the end of that Cold War was soon dissipated by the multiplication of ethnic conflicts and “ethnic cleansing,” the breakdown of law and order, the emergence of new patterns of alliance and conflict among states, the resurgence of neo-communist and neo-fascist movements, intensification of religious fundamentalism, the end of the “diplomacy of smiles” and “policy of yes” in Russia’s relations with the West, the inability of the United Nations and the United States to suppress bloody local conflicts, and the increasing assertiveness of a rising China.

Here one comes upon an all-important English trait: the respect for constitutionalism and legality, the belief in 'the law' as something above the State and above the individual, something which is cruel and stupid, of course, but at any rate incorruptible. It is not that anyone imagines the law to be just. Everyone knows that there is one law for the rich and another for the poor. But no one accepts the implications of this, everyone takes it for granted that the law, such as it is, will be respected, and feels a sense of outrage when it is not. […] The totalitarian idea that there is no such thing as law, there is only power, has never taken root. […] An illusion can become a half-truth, a mask can alter the expression of a face. […] Even hypocrisy is a powerful safeguard. The hanging judge, that evil old man in scarlet robe and horse-hair wig, whom nothing short of dynamite will ever teach what century he is living in, but who will at any rate interpret the law according to the books and will in no circumstances take a money bribe, is one of the symbolic figures of England. He is a symbol of the strange mixture of reality and illusion, democracy and privilege, humbug and decency, the subtle network of the subtle network of compromises, by which the nation keeps itself in its familiar shape.

Christianity requires particular beliefs in order to be a member of its community. It is not open to all. This is socially divisive, critics argue. Human communities should instead be completely inclusive, open to all on the basis of our common humanity. Proponents of this view point out that many urban neighbourhoods contain residents of different races and religious beliefs who nonetheless live and work together as a community. All that is required for such community life is that each person respects the privacy and rights of others and works for equal access to education, jobs and political decision-making for all. Common moral beliefs are not necessary, it is said, in a ‘liberal democracy’. Unfortunately, the view just expressed is a vast oversimplification. Liberal democracy is based on an extensive list of assumptions – a preference of individual to community rights, a division between private and public morality, and the sanctity of personal choice. All of these beliefs are foreign to many other cultures.9 A liberal democracy is based then (as is every community) on a shared set of very particular beliefs. Western society is based on shared commitments to reason, rights and justice, even though there is no universally recognised definition of any of these.10 Every account of justice and reason is embedded in a set of some particular beliefs about the meaning of human life that is not shared with everyone.11 The idea of a totally inclusive community is, therefore, an illusion.12 Every human community holds in common some beliefs that necessarily create boundaries, including some people and excluding others from its circle.

By the early 1900s, however, Italian liberal economist Vilfredo Pareto argued that 80 per cent of wealth was concentrated in 20 per cent of the population (from today’s perspective, this would be an underestimate). He also saw true representative democracy as an illusion; in the end, a ruling elite would always emerge.67 Pareto’s democracy is a democracy of the elites for the elites.

Munich has become a symbol, in Europe and beyond, of how vulnerable liberal democracies are if they succumb to the illusion that they can save themselves and their values without confronting the expansionism of a totalitarian power at their doorstep. Munich was a defining moment for Europe: it sacrificed its principles and commitments to preserve "peace in our time", as the appeasers understood it. It has suffered dishonour to avoid war, but in the end it has suffered "dishonour and war", as Churchill aptly said in his speech in the House of Commons.

Only idiots still cling to the grand illusion of democracy while the powers that be perpetuate their evil exploits in every corner of the world.

When the Soviet foreign minister Vyacheslav Molotov visited Washington in 1942, he’d been invited to sleep at the White House. “I think,” Roosevelt told Churchill in 1942 referring to Stalin, “that if I give him everything I can and ask him for nothing in return, noblesse oblige, he won’t try to annex anything and will work with me for a world of democracy and peace.” The American president clung to that illusion until his death in April 1945.

Democratic Socialism is simply Totalitarianism that allows you the illusion of a voice in the matter.

American Republicans trumpet the value of negative liberty. The state is kept passive in relation to the people. Some people – the rich, powerful and well-connected – flourish, while the rest, the vast majority, live bland, banal lives or, in the case of a large underclass, lives of grim, grinding poverty and despair. The state extends no helping hand. American capitalist democracy is the creed of negative liberty. Many American citizens live in squalor, with minimal access to basic standards of health care. Tens of millions of Americans are poor, with no prospects. They are sustained by the illusion of the “American Dream”, which, in reality, is as rare as a lottery win. One in a million defies the odds and succeeds. For many of the rest, the dream is a nightmare.

The message of such silence is simple: "we the people" will no longer conspire in supporting the illusions that help corrupt leaders maintain control. By withholding our cheers and falling into silence, we take a small step toward withdrawing the consent that helps maintain abusive power. We no longer affirm, or pretend to affirm, that the national flags and religious symbols in which corrupt leaders wrap themselves have any meaning -- except as an implicit judgment on the duplicity of those leaders.

The most important item to go six feet under is the dictionary of illusion and deception with its famous entries such as “the peace process,” “the only democracy in the Middle East,” “a peace-loving nation,” “parity and reciprocity,” and “a humane solution to the refugee problem.” A replacement dictionary has been in the making for many years, redefining Zionism as colonialism, Israel as an apartheid state, and the Nakbah as ethnic cleansing.

Screen for troublemakers, and all will be well! Not only is the theory flawed on the practical level, but this doctrine of innocence is one of the engines of violence in America: an inducement to kill based on an illusion of purity. The good guy, it seems, is not the solution: he’s the problem. The first truth of the gun culture is a raging myth.

The general population must have the illusion, Lippmann argued, that it is actually exerting “democratic” power. This illusion must be shaped by the elite body of “responsible men” in what was termed the “manufacture of consent.” This was described by Lippmann several decades before Paul Volcker ever set foot in Washington, as the “political philosophy for liberal democracy.” In its concept of an elite specialized few, ruling

The truth of the matter is that the system is not designed to allow for upstart third parties. It can adjust to accommodate a patently bogus third party, and it can tolerate the occasional Republican or Democrat bolting his party to pose as an ‘Independent,’ but a real third party doesn’t stand a chance. That is why you won’t find anything but Republicans and Democrats in the White House and the US Senate. Even the House of Representatives, reputedly the branch of the federal government most responsive to the people, counts just one Independent among its 435 members.34 That’s because we all know that voting for a third-party candidate is just throwing your vote away. Which is, sadly, quite true. True because the American system of ‘democracy’ is a winner-take-all system. And a minor party candidate, lacking funding and media support, has exactly no chance of winning. If, however, America were based on a representational system, as are the European democracies, winning would be a relative concept, and third-party votes would not be thrown away. For in that type of system, congressional or parliamentary seats are awarded proportionally based on the election outcome. In other words, your party need not ‘win’ to gain representation. Every vote for your party gains greater representation, and no votes are thrown away. It is easy to see how this type of democracy could quickly erode the entrenched ‘two-party’ system.

Tugwell had no patience for the illusion of democracy, or the pretense of being a man of the people, or the empty rhetoric of equal opportunity.

Which kind of values figure less prominently in the picture of the future held out to us by the popular writers and speakers than they did in the dreams and hopes of our fathers? It is certainly not material comfort, certainly not a rise in our standard of living or the assurance of a certain status in society which ranks lower. Is there a popular writer or speaker who dares to suggest to the masses that they might have to make sacrifices of their material prospects for the enhancement of an ideal end? Is it not, in fact, entirely the other way round? Are not the things which we are more and more frequently taught to regard as "nineteenth-century illusions" all moral values-liberty and independence, truth and intellectual honesty, peace and democracy, and the respect for the individual qua man instead of merely as the member of an organised group?

True democracy was lost in the United States when President Kennedy was assassinated by the CIA when he tried to gain control of its monetary systems.

Arendt also carefully distinguishes public freedom from liberation. Liberation is always liberation from something or someone – whether it is liberation from the misery of poverty or from oppressive rulers. The distinction that Arendt draws between public freedom and liberation is one of her most important distinctions, and it is relevant to contemporary politics, where there is a tendency to fuse or confuse liberation and freedom. Consider, for example, one of the key claims that the Bush administration employed to justify the 2003 military intervention in Iraq. The American public was led to believe that with the overthrow of Saddam Hussein, freedom would flourish in Iraq and spread throughout the Middle East. We now know that this was a disastrous illusion. Liberation from oppressors may be a necessary condition for freedom, but it is never a sufficient condition for the achievement of positive public freedom. The overthrow of tyrants, dictators, and totalitarian leaders does not by itself bring about positive tangible freedom. This is a bitter lesson that must be learned over and over again. Even now in the war against ISIS, there is certainly no guarantee that “military victory” will bring about public freedom in the region.

The charge of hate is used selectively, of course. Lesbians spread their hatred of men but are never charged, while feminists teach young girls that all men are potential rapists. Blacks taunt whites with names like “honky” or “cracker,” without recrimination. Jewish written scriptures overf l ow with hatred of Christ and Christians. Say the N-word while white and go to jail. Burn a cross while white and go to jail. Challenge Holocaust statistics with the truth while white and go to jail. Today, we have a dictatorship with only the illusion of democracy; not even a pretense of a republic anymore.The judiciary makes law as directed by the administration. The execu-tive rules absolutely. Legislators simply steal, from the top of the heap for the new priesthood: the legal profession. Lawyers are the privileged class today, and they are destroying America. If spreading false information is a crime, as some are accused of doing, shouldn’t we lock up the administration officials who lied to us about Iraq’s weapons of mass destruction?

In the long run, time favors the fettered nations which, amassing forces and illusions, live in the future, in hope; but what can be hoped for in freedom––or in the regime which incarnates it, constituted of dissipation, serenity, and spinelessness? A marvel that has nothing to offer, democracy is at once a nation's paradise and its tomb. Life has meaning only in democracy, yet she lacks life. (...) Immediate happiness, imminent disaster––inconsistency of a regime to which one does not adhere without falling on the horns of an agonizing dilemma.

Elections became an occasion to wage war, an opportunity for both groups and individuals to settle scores. Anyone could change his party at will. Anyone could desert any party at any time and re-enter it later, at his convenience. Candidates in some northern states captured polling booths like enemy military posts in war. The true spirit of democracy became a tattered illusion and a pathetic shadow of autocratic ambience that had existed in the country for centuries.

The first step is to give up the illusion that the primary purpose of modern medical research is to improve Americans’ health most effectively and efficiently. In our opinion, the primary purpose of commercially funded clinical research is to maximize financial return on investment, not health.” —John Abramson, M.D., Harvard Medical School

An illusion can become a half-truth, a mask can alter the expression of a face. The familiar arguments to the effect that democracy is “just the same as” or “just as bad as” totalitarianism never take account of this fact. All such arguments boil down to saying that half a loaf is the same as no bread. In England such concepts as justice, liberty and objective truth are still believed in. They may be illusions, but they are very powerful illusions.

Unless the people live a life of accountability, there'll be no order in society, but only an illusion of order.

The mirage—the floral illusion—of democracy is that it purports to include everybody, when it is in reality the banging drum not of the tenant farmer but the supreme suzerain.

Unfortunately, online democracy is not in line with the business models of leading tech companies and the AI illusion.

Skinner understood his utopia as a methodological cure for the nightmare of crushed souls, a cure that, he insisted, was superior to any of the conventional political, economic, or spiritual remedies on offer. He scoffed at the notion that “democracy” held the solution because it is a political system that merely perpetrates the illusion of freedom while impeding the dominion of science. The promise of the “free market” as the curative for postwar society was an equally empty dream, he believed, because it rewards destructive competitiveness between people and classes.

I am numb with confusion and horror at how the corridors of power are inspired by errors, exaggerations and lies to mislead the entire nation. We should be under no illusion the political will to fix what is broken is fully evaporated.

Give the people the illusion of democracy, with a few elected councils that’ve been given power over local trivia, while you control anything that really matters directly through the economy.

In October 2003 the United States government patented the rights to medical marijuana. After decades of propaganda trumpeting the war on drugs and claiming that marijuana was the “gateway drug,” the federal government applied for patent #6630507 Cannabinoids as Antioxidants and Neuroprotectants. Pressure started mounting due to the collective consciousness the internet provides. Public opinion began to change due to information regarding marijuana’s cancer curing properties and the pharmaceutical industry’s efforts to keep the naturally growing plant illegal for purposes of continued profit.

America had invented itself. It continued to invent itself as it went along. Sometimes its virtues made it the envy of the world. Sometimes it betrayed the very heart of its ideals. Sometimes the people dispensed with what was difficult or inconvenient to acknowledge. So the good people maintained the illusion of democracy and wrote another hymn to America. They sang loud enough to drown out dissent. They sang loud enough to overpower their own doubts. There were no plaques to commemorate mistakes. But the past didn’t forget. History was haunted by the ghosts of buried crimes, which required periodic exorcisms of truth. Actions had consequences.

When Adolf Hitler became chancellor of Germany on January 30, 1933, his conservative allies, headed by Deputy Chancellor Franz von Papen, along with those conservative and nationalist leaders who supported von Papen’s Hitler experiment, expected to manage the untrained new head of government without difficulty. They were confident that their university degrees, experience in public affairs, and worldly polish would give them easy superiority over the uncouth Nazis. Chancellor Hitler would spellbind the crowds, they imagined, while Deputy Chancellor von Papen ran the state. Hitler’s conservative allies were not the only ones to suppose that Nazism was a flash in the pan. The Communist International was certain that the German swing to the Right under Hitler would produce a counterswing to the Left as soon as German workers understood that democracy was an illusion and turned away from the reformist social democrats. “The current calm after the victory of Fascism is only temporary. Inevitably, despite Fascist terrorism, the revolutionary tide in Germany will grow. . . . The establishment of open Fascist dictatorship, which is destroying all democratic illusions among the masses and is freeing them from the influence of the Social Democrats, will speed up Germany’s progress toward the proletarian revolution.” Against the expectations of both Right and Left, Hitler quickly established full personal authority. The first period of Nazi rule saw the Gleichschaltung, the bringing into line, not only of potential enemies but also of conservative colleagues. The keys to Hitler’s success were his superior audacity, drive, and tactical agility; his skillful manipulation (as we saw in the previous chapter) of the idea that imminent communist “terror” justified the suspension of due process and the rule of law; and a willingness to commit murder.

Democracy is a royal illusion.