Economy Of Scale Quotes

The first companies to sell the service of uploading human minds begin operation in 2098. Initial demand is driven by wealthy, elderly individuals. But as economies of scale evolve, the price of uploads comes down dramatically, and it ultimately reaches a point where the masses can afford a mind upload.

No government of the left has done as much for the poor as capitalism has. Even when it comes to the redistribution of income, the left talks the talk but the free market walks the walk. What do the poor most need? They need to stop being poor. And how can that be done, on a mass scale, except by an economy that creates vastly more wealth? Yet the political left has long had a remarkable lack of interest in how wealth is created. As far as they are concerned, wealth exists somehow and the only interesting question is how to redistribute it.

Functional societies need algorithms which reward us for being of service to those who need it most. Instead we have algorithms which reward us for being of service to those who need it least

All of society’s problems which could be solved by money, were caused by money.

When the principles of permaculture are applied to business on a global scale, business will be a producer of profit for individuals and for the whole earth.

On a grander scale, when a society segregates itself, the consequences affect the economy, the emotions, and the ecology. That's one reason why it's easy for pro-lifers to eat factory-raised animals that disrespect everything sacred about creation. And that is why it's easy for rabid environmentalists to hate chainsaws even though they snuggle into a mattress supported by a black walnut bedstead.

Every monopoly is unique, but they usually share some combination of the following characteristics: proprietary technology, network effects, economies of scale, and branding.

If we can scale the structure and function relationships found in trees and crustaceans - we will be able to architect buildings, including full scale towers, as living structures able to adapt and respond to their environment.

While exponential growth is a remarkable manifestation of our extraordinary accomplishments as a species, built into it are the potential seeds of our demise and the portent of big troubles just around the next corner.

A major intent is to show that underlying the extraordinary complexity, diversity, and apparent messiness of the world we live in lies a surprising unity and simplicity when viewed through the lens of scale.

In spite of what is studied in business schools concerning “economies of scale,” size hurts you at times of stress; it is not a good idea to be large during difficult times.

All ponzi schemes are upheld by a centripetal force caused by those orbiting the circles of power, celebrity and wealth and trying to get in. When the ponzi scheme reaches its point of maximum growth, the force disperses and the ponzi scheme collapses.

In the United States, government regulations are estimated to cost about $7,800 per employee in large businesses and about $10,600 per employee in small businesses.{662} Among other things, this suggests that the existence of numerous government regulations tends to give competitive advantages to big business, since there are apparently economies of scale in complying with these regulations.

When we apply IP licensing at scale in an exclusive system and in alignment with permaculture principles, we give businesses in the network a strategic advantage while helping the world transition to a better state of being.

The two dominant components that constitute a city, its physical infrastructure and its socioeconomic activity, can both be conceptualized as approximately self-similar fractal-like network structures.

A business is a business, regardless of it's size and scale.

As a species, we need to achieve efficiency in the production, distribution, and consumption of goods and services on a planetary scale.

The economy is now consuming the planet’s available resources on a scale that rivals their supply while releasing its waste products back into the environment on a scale that greatly affects the major biogeophysical cycles of the planet.

Obviously, there’s no way of making money that doesn’t hurt somebody somewhere, but there are degrees of scale and immediacy. A merchant prince or a banker or a wealthy landowner isn’t generally required to take responsibility for the people he cheats, screws and starves; society couldn’t function if that were the case.

All efforts to render politics aesthetic culminate in one thing: war. War and war only can set a goal for mass movements on the largest scale while respecting the traditional property system. This is the political formula for the situation. The technological formula may be stated as follows: Only war makes it possible to mobilize all of today’s technical resources while maintaining the property system. It goes without saying that the Fascist apotheosis of war does not employ such arguments.

Thanks to ideology, the twentieth century was fated to experience evildoing on a scale calculated in the millions. This cannot be denied, nor passed over, nor surpressed. How, then, do we dare insist that evildoers do not exist? And whi was it that destroyed these millions? Without evildoers there would have been no Archipelago. There was a rumor going the rounds between 1918 and 1920 that the Petrograd Cheka, headed by Uritsky, and the Odessa Cheka, headed by Deich, did not shoot all those condemned to death but fed some of them alive to the animals in the city zoos. I do not know whether this is truth or calumny, or, if there were any such cases, how many were there. But I wouldn't set out to look for proof, either. Following the practice of the bluecaps, I would propose that they prove to us that this was impossible. How else could they get food for the zoos in those famine years? Take it away from the workibg class? Those enemies were going to die anyway, so why couldn't their deaths support the zoo economy of the Republic and thereby assist our march into the future? Wasn't it expedient? That is the precise line the Shakespearean evildoer could not cross. But the evildoer with ideology does cross it, and his eyes remain dry and clear.

Data for data’s sake, or the mindless gathering of big data, without any conceptual framework for organizing and understanding it, may actually be bad or even dangerous.

The goal of the Deep Southern oligarchy has been consistent for over four centuries: to control and maintain a one-party state with a colonial-style economy based on large-scale agriculture and the extraction of primary resources by a compliant, poorly educated, low-wage workforce with as few labor, workplace safety, health care, and environmental regulations as possible.

It had been well known for twenty years that the distribution of large and small earthquakes followed a particular mathematical pattern, precisely the same scaling pattern that seemed to govern the distribution of personal incomes in a free-market economy.

A use-value, or useful article, therefore, has value only because abstract human labour is objectified or materialized in it. How, then, is the magnitude of value to be measured? By means of the quantity of the "value-forming substance", the labour, contained in the article. This quantity is measured by its duration, and the labour-time is itself measured on the particular scale of hours, days etc.

It is all too often forgotten that the whole point of a city is to bring people together, to facilitate interaction, and thereby to create ideas and wealth, to enhance innovative thinking and encourage entrepreneurship and cultural activity by taking advantage of the extraordinary opportunities that the diversity of a great city offers.

Public libraries seem to me a powerful example of the way that gift economies can coexist with market economies, at a larger scale. . . To me, they embody the civic-scale practice of a gift economy and the notion of common property. Libraries are models of gift economies, providing free access not only to books but also music, tools, seeds, and more. We don't each. have to own everything. The books at the library belong to everyone, serving the public with free books. . . Take the books, enjoy them, bring them back so someone else can enjoy them, with literary abundance for all. And all you need is a library card, which is a kind of agreement to respect and take care of the common good.

To speak in nature's language, we must prioritize bio-based structural materials; biopolymers. Biopolymers are natural polymers produced by the cells of living organisms. We're already utilizing them in products, pharma, and even in fashion. But to deploy them on the architectural scale, we need to invest in design and construction technologies that emulate their heirarchical properties by engineering real time chemical formation.

The late maverick economist Kenneth Boulding perhaps best summed it up when testifying before the U.S. Congress, declaring that “anyone who believes exponential growth can go on forever in a finite world is either a madman or an economist.

Knowing and being cognizant of the underlying principles and dynamics, seeing the problem in a broad systemic context, thinking quantitatively and analytically, all need to be integrated with the necessarily dominant focus on detail relevant to the specific problem in order to optimize design and minimize unintended consequences.

From a scientific perspective the truly revolutionary character of the Industrial Revolution was the dramatic change from an open system where energy is supplied externally by the sun to a closed system where energy is supplied internally by fossil fuel.

With a given volume of capital advanced, the scale of production grows, and hence, with a given rate of surplus-value, the absolute mass of the surplus-value produced in one turnover period also grows, and there occurs, simultaneously with this, a rise in the annual rate of surplus-value caused by the reduction in the reproduction period.

Modernism isn't a design ethos any more, it's an economy of scale, and a marketing tool to sell the ordinary as something special, the sexless as erotic. A technological device without a specific, personalized identity has a subtext: it asserts the value of instrumentality. Its design is a reflection of its role... The anonymity of these objects is part of what they are: interchangeable commodities whose uniqueness in so far as they possess any is created by what is done with them. Function is an identity. And that identity is something we are encouraged to incorporate into our perception of self, that anonymity is proposed as something to emulate. Whimsy and uniqueness are indulgences.

If your personal brand were at a trade show alongside several thousand others, how would you fare? Now scale that to the global economy.

You cant have "equal opportunity" if you put your thumb on the scales in an effort to force equal results.

So why do almost all cities remain viable, whereas the vast majority of companies and organisms die?

The very nature of expanded reproduction – capitalist reproduction – under capitalism implies that production takes place not only on a broader scale, but also under changed technological conditions.

Actually, if “underdevelopment” were related to anything other than comparing economies, then the most underdeveloped country in the world would be the United States, which practices external oppression on a massive scale, while internally there is a blend of exploitation, brutality, and psychiatric disorder.

Artificial intelligence is the key tool for building large scale compassionate society with compassionate legal system, educational system, political system, journalism, economic system and healthcare system.

In God’s economy, people don’t stand on opposing sides of the conflict scale. People stand on one side and Satan stands on the other. When we dump hurt into one another’s lives, we aren’t leveling the conflict scale. We are just weighing down the people side of the scale and elevating the Satan side of the scale. Satan loves it when we do his work for him by dumping on each other. The secret to healthy conflict resolution isn’t taking a you-against-me stance, but realizing it’s all of us against Satan—he’s the real enemy.

Cities are sustained by similar network systems such as roads, railways, and electrical lines that transport people, energy, and resources and whose flow is therefore a manifestation of the metabolism of the city.

Perhaps one unspoken reason why many have been so reluctant to apply the term “torture” to slavery is that even though they denied slavery’s economic dynamism, they knew that slavery on the cotton frontier made a lot of product. No one was willing, in other words, to admit that they lived in an economy whose bottom gear was torture.52 Yet we should call torture by its name. Historians of torture have defined the term as extreme torment that is part of a judicial or inquisitorial process. The key feature that distinguishes it from mere sadistic behavior is supposedly that torture aims to extract “truth.” But the scale and slate and lash did, in fact, continually extract a truth: the maximum poundage that a man, woman, or child could pick.

3d printers use less material, labor and energy yet they're more effective than substractive manufacturing machines. At full potential and systems scale, they achieve greater results in less time. When something does more with less, it's a good investment. And when that's employed on a systems level, theres a multiplicative benefit effect.

Empirical evidence suggests that the relationship between the profitability of larger share and smaller share depends on the industry. Exhibit 7-1 compares the rate of return on equity of the largest firms accounting for at least 30 percent of industry sales (leaders) to the rate of return on equity of the medium-sized firms in the same industry (followers). In this calculation small firms with assets less than $500,000 were excluded. Although some of the industries in the sample are overly broad, it is striking that followers were noticeably more profitable than leaders in 15 of 38 industries. The industries in which the followers’ rates of return were higher appear generally to be those where economies of scale are either not great or absent (clothing, footwear, pottery, meat products, carpets) and/or those that are highly segmented (optical, medical and ophthalmic goods, liquor, periodicals, carpets, and toys and sporting goods). The industries in which leaders’ rates of return are higher seem to be generally those with heavy advertising (soap; perfumes; soft drinks; grain mill products, i.e., cereal; cutlery) and/or research outlays and production economies of scale (radio and television, drugs, photographic equipment). This outcome is as we would expect.

For the capitalist who has others to work for him, buying and selling is a major function. Since he appropriates the product of many people, on a larger social scale, so he has also to sell on such a scale, and later to transform money back again into the elements of production. Now, as before, the time taken up with buying and selling creates no value.

The ideas in each—from profit-sharing with employees to new approaches to job training, from reform of the financial system to promote long-term time horizons on investment to more progressive taxes and large-scale infrastructure investment—would help create a more just economy.

Finally, when young people who “want to help mankind” come to me asking, “What should I do? I want to reduce poverty, save the world,” and similar noble aspirations at the macro-level, my suggestion is: 1) Never engage in virtue signaling; 2) Never engage in rent-seeking; 3) You must start a business. Put yourself on the line, start a business. Yes, take risk, and if you get rich (which is optional), spend your money generously on others. We need people to take (bounded) risks. The entire idea is to move the descendants of Homo sapiens away from the macro, away from abstract universal aims, away from the kind of social engineering that brings tail risks to society. Doing business will always help (because it brings about economic activity without large-scale risky changes in the economy); institutions (like the aid industry) may help, but they are equally likely to harm (I am being optimistic; I am certain that except for a few most do end up harming). Courage (risk taking) is the highest virtue. We need entrepreneurs.

Many of the most interesting phenomena that we have touched upon fall into this category, including the occurrence of disasters such as earthquakes, financial market crashes, and forest fires. All of these have fat-tail distributions with many more rare events, such as enormous earthquakes, large market crashes, and raging forest fires, than would have been predicted by assuming that they were random events following a classic Gaussian distribution.

Among the many symbols used to frighten and manipulate the populace of the democratic states, few have been more important than "terror" and "terrorism." These terms have generally been confined to the use of violence by individuals and marginal groups. Official violence, which is far more extensive in both scale and destructiveness, is placed in a different category altogether. This usage has nothing to do with justice, causal sequence, or numbers abused. Whatever the actual sequence of cause and effect, official violence is described as responsive or provoked ("retaliation," "protective reaction," etc.), not as the active and initiating source of abuse. Similarly, the massive long-term violence inherent in the oppressive social structures that U.S. power has supported or imposed is typically disregarded. The numbers tormented and killed by official violence-wholesale as opposed to retail terror-during recent decades have exceeded those of unofficial terrorists by a factor running into the thousands. But this is not "terror," [...] "security forces" only retaliate and engage in "police action." These terminological devices serve important functions. They help to justify the far more extensive violence of (friendly) state authorities by interpreting them as "reactive" and they implicitly sanction the suppression of information on the methods and scale of official violence by removing it from the category of "terrorism." [...] Thus the language is well-designed for apologetics for wholesale terror.

But like all excellent, fulfilling and meaningful relationships, it has also occasionally been frustrating and challenging.

Thus, to avoid collapse a new innovation must be initiated that resets the clock, allowing growth to continue and the impending singularity to be avoided.

There is always a price to pay when energy is processed; there is no free lunch. Because energy underlies the transformation and operation of literally everything, no system operates without consequences. Indeed, there is a fundamental law of nature that cannot be transgressed, called the Second Law of Thermodynamics, which says that whenever energy is transformed into a useful form, it also produces “useless” energy as a degraded by-product: “unintended consequences” in the form of inaccessible disorganized heat or unusable products are inevitable. There

These contradictions, of course, lead to explosions, crises, in which momentary suspension of all labour and annihilation of a great part of the capital violently lead it back to the point where it is enabled [to go on] fully employing its productive powers without committing suicide. Yet, these regularly recurring catastrophes lead to their repetition on a higher scale, and finally to its violent overthrow. There are moments in the developed movement of capital which delay this movement other than by crises; such as e.g. the constant devaluation of a part of the existing capital: the transformation of a great part of capital into fixed capital which does not serve as agency of direct production; unproductive waste of a great portion of capital etc.

The mechanisms that have traditionally been suggested for understanding companies can be divided into three broad categories: transaction costs, organizational structure, and competition in the marketplace.

ECONOMIC RULES OF THE DYSFUNCTIONAL MEDICAL MARKET More treatment is always better. Default to the most expensive option. A lifetime of treatment is preferable to a cure. Amenities and marketing matter more than good care. As technologies age, prices can rise rather than fall. There is no free choice. Patients are stuck. And they’re stuck buying American. More competitors vying for business doesn’t mean better prices; it can drive prices up, not down. Economies of scale don’t translate to lower prices. With their market power, big providers can simply demand more. There is no such thing as a fixed price for a procedure or test. And the uninsured pay the highest prices of all. There are no standards for billing. There’s money to be made in billing for anything and everything. Prices will rise to whatever the market will bear.

In 2006 the planet crossed a remarkable historical threshold, with more than half of the world’s population residing in urban centers, compared with just 15 percent a hundred years ago and still only 30 percent by 1950.

So in marked contrast to infrastructure, which scales sublinearly with population size, socioeconomic quantities—the very essence of a city—scale superlinearly, thereby manifesting systematic increasing returns to scale.

We need to understand how the dynamics of innovation, technological advances, urbanization, financial markets, social networks, and population dynamics are interconnected and how their evolving interrelationships fuel growth and societal change—and, as manifestations of human endeavors, how they are all integrated into a holistic interacting systemic framework . . . and whether such a dynamically evolving system is ultimately sustainable.

Consequently, there has been much less time for the market forces that act on companies to reach the kind of meta-stable configuration manifested in the systematic scaling laws obeyed by cities and organisms. As explained

Our main difference from chimps and gorillas is that over the last 3 million years or so, we have been shaped less and less by nature, and more and more by culture. We have become experimental creatures of our own making. This experiment has never been tried before. And we, its unwitting authors, have never controlled it. The experiment is now moving very quickly and on a colossal scale. Since the early 1900s, the world’s population has multiplied by four and its economy — a rough measure of the human load on nature — by more than forty. We have reached a stage where we must bring the experiment under rational control, and guard against present and potential dangers. It’s entirely up to us. If we fail — if we blow up or degrade the biosphere so it can no longer sustain us — nature will merely shrug and conclude that letting apes run the laboratory was fun for a while but in the end a bad idea.

Because it is located so far south, and the coastal plain quickly rises into high land, South Africa is one of the very few African countries that do not suffer from the curse of malaria, as mosquitoes find it difficult to breed there. This allowed the European colonialists to push into its interior much further and faster than in the malaria-riddled tropics, settle, and begin small-scale industrial activity which grew into what is now southern Africa’s biggest economy.

Consider this thought experiment: if Portugal has higher levels of human welfare than the United States with $38,000 less GDP per capita, then we can conclude that $38,000 of America’s per capita income is effectively ‘wasted’. That adds up to $13 trillion per year for the US economy as a whole. That’s $13 trillion worth of extraction and production and consumption each year, and $13 trillion worth of ecological pressure, that adds nothing, in and of itself, to the fundamentals of human welfare. It is damage without gain. This means that the US economy could in theory be scaled down by a staggering 65% from its present size while at the same time improving the lives of ordinary Americans, if income was distributed more fairly and invested in public goods.

Historians of technology have asked why no industrial revolution developed in antiquity. The simple answer seems to be that there was no need, that contemporary modes of production and the slave-based economy of the day satisfactorily maintained the status quo. The capitalist idea of profit as a desirable end to pursue was completely foreign to the contemporary mentality. So, too, was the idea that technology on a large scale could or should be harnessed to those ends. An industrial revolution was literally unthinkable in antiquity.

I believe most Afghan men, on an individual level, are far from extremist or fundamentalist. Hope rests with those men, who control what happens to their daughters. Behind every discreetly ambitious young Afghan woman with budding plans to take on the world, there is an interesting father. And in every successful grown woman who has managed to break new ground and do something women usually do not, there is a determined father, who is redefining honor and society by promoting his daughter. There will always be a small group of elite women with wealthy parents who can choose to go abroad or to take high positions in politics. They will certainly inspire others, but in order for significant numbers of women to take advantage of higher education and participate in the economy on a larger scale, it will take powerful men educating many other men

There are many well-known arguments for why the Holocaust perpetrated by the Nazis was different. It was higher tech. Death came faster. It was industrial in its scale. All true. But it’s also true that every holocaust is different. Every genocide has its own particular characteristics, and every hated group is hated in its own special way. By sheer numbers of dead, the genocide of Indigenous peoples in the Americas surpasses all others. In terms of modern technologies, the transatlantic trade in kidnapped and enslaved Africans, and the plantations the trade served in the antebellum South and the Caribbean, were highly modern for their times. So cutting-edge, scholars have shown, that the systems developed to transport, insure, depreciate, track, control, and extract maximum wealth from this coerced labor shaped many aspects of modern accounting and human resources management. And as Rinaldo Walcott, a scholar of race and gender, writes in his manifesto On Property, “The ideas forged in the plantation economy continue to shape our social relations.” Among those social relations are modern policing, mass surveillance, and mass incarceration. On what else does the claim to exceptionalism rest?

When we condemn men--corporate employees and ngo functionaries, police, soldiers--for taking advantage of hungry women and children, we stay within the bounds of conventional morality. When we ask why women and children are made hungry in the first place, why their economies or societies have collapsed, why they are abjectly dependent on food aid or why corporate mercenaries are at large in their countries, we risk departing from the conventional by rejecting the camouflaging power of scale, and holding the larger crimes to be as wicked as the smaller ones. D.A. Clarke, Resisting the New Sexual World order

Public libraries seem to me a powerful example of the way that gift economies can coexist with market economies, at a larger scale. . . to me, they embody the civic-scale practice of a gift economy and the notion of common property. Libraries are models of gift economies, providing free access not only to books but also music, tools, seeds, and more. We don't each have to own everything. The books at the library belong to everyone. . . Take the books, enjoy them, bring them back so someone else can enjoy them, with literary abundance for all. And all you need is a library card, which is a kind of agreement to respect and take care of the common good.

The existence of these remarkable regularities strongly suggests that there is a common conceptual framework underlying all of these very different highly complex phenomena and that the dynamics, growth, and organization of animals, plants, human social behavior, cities, and companies are, in fact, subject to similar generic “laws.

To maintain order and structure in an evolving system requires the continual supply and use of energy whose by-product is disorder. That’s why to stay alive we need to continually eat so as to combat the inevitable, destructive forces of entropy production. Entropy kills. Ultimately, we are all subject to the forces of “wear and tear” in its multiple forms. The battle to combat entropy by continually having to supply more energy for growth, innovation, maintenance, and repair, which becomes increasingly more challenging as the system ages, underlies any serious discussion of aging, mortality, resilience, and sustainability, whether for organisms, companies, or societies.

How will this expanded role of governments manifest itself? A significant element of new “bigger” government is already in place with the vastly increased and quasi-immediate government control of the economy. As detailed in Chapter 1, public economic intervention has happened very quickly and on an unprecedented scale. In April 2020, just as the pandemic began to engulf the world, governments across the globe had announced stimulus programmes amounting to several trillion dollars, as if eight or nine Marshall Plans had been put into place almost simultaneously to support the basic needs of the poorest people, preserve jobs whenever possible and help businesses to survive.

onslaught from a big, well-funded household name. The way the industry is set up means that large companies would have big advantages: better able to navigate complex regulations; better placed to exploit the economies of scale inherent in agriculture; and better able to reassure nervous new customers, with a trusted, nationally known brand.

slavery never took the form of the large-scale plantations found in the American South, the Caribbean or South America. Plantations, though their establishment was desired by some colonists, were found to be incompatible with Canada’s climate and short growing season (Mackey 2010). As a result, the number of enslaved people in Canada was always lower, and the economy less reliant on slave labour than other parts of the Americas and the Caribbean. These distinctions have underpinned the assumption in some existing scholarship that enslavement in Canada was relatively benign. Yet, the absence of slave plantation economies does not negate the brutality of the centuries-long, state-supported practice of slavery. White individuals and white settler society profited from owning unfree Black (and Indigenous) people and their labour for hundreds of years while exposing them to physical and psychological brutality, and the inferiority ascribed to Blackness in this era would affect the treatment of Black persons living in Canada for centuries to come.

The strengths of social interaction and the flows of information exchange are greatest between terminal units (that is, between individuals) and systematically decrease up the hierarchy of group structures from families and other groups to increasingly larger clusters, leading to superlinear scaling, increasing returns, and an accelerating pace of life.

The integration of these two kinds of networks, namely, the requirement that socioeconomic interaction represented by space-filling fractal-like social networks must be anchored to the physicality of a city as represented by space-filling fractal-like infrastructural networks, determines the number of interactions an average urban dweller can sustain in a city.

With the invention of the city and its powerful combination of economies of scale coupled to innovation and wealth creation came the great divisions of society. Our present social network structures barely existed in their present form until urban communities evolved. Hunter-gatherers were significantly less hierarchical, more egalitarian and community oriented than we are. The struggle and tension between unbridled individual self-enhancement and the care and concern for the less fortunate has been a major thread running throughout human history, especially over the past two hundred years. Nevertheless, it seems that without the motive of self-interest our entrepreneurial free market economy would collapse. The system we have evolved critically relies on people continually wanting new cars and new cell phones, new widgets and gadgets, new clothes and new washing machines, new thrills, new entertainment, and pretty much new everything, even when they already have enough of “everything.” It may not be a pretty picture and it doesn’t work for everyone, but so far, it’s worked remarkably well for most of us, and apparently most of us seem to want it to continue. Whether it can is a topic I’ll return to in the last chapter.

The human cognitive weaknesses a genie tries to mitigate are the golem’s strengths. Confirmation bias tricks like cherry-picking, motivated skepticism, and motivated reasoning benefit hugely from economies of scale, as the snappiest and most convincing articulations of the sacred ideas spread quickly through the system. Individual biases, all pointing in the same direction in an Echo Chamber, scale up to make the golem’s ultra-biased macro-mind. And while individual minds inside a golem may have doubts about the sacred ideas, the social pressure of Echo Chamber culture keeps the giant as a whole steadfast in its beliefs. If the genie is the ultimate Scientist, the golem is the ultimate Zealot—a giant that’s totally certain of itself, totally unable to learn or change its mind, and worse at thinking than the average human.

The weaknesses of the system, the inherent dangers of being a part of a domestic monopoly in an industry open to other countries, had not yet revealed themselves. So, while other areas of the American economy remained competitive, no one challenged the auto industry until the full-scale assault of the Japanese in the seventies. When it finally came, the extent of American vulnerability surprised even those who had been critical.

In other words, the essential thing here is to see clearly, to think clearly—that is, dangerously—and to answer clearly the innocent first question: what, fundamentally, is colonization? To agree on what it is not: neither evangelization nor philanthropic enterprise, nor a desire to push back the frontiers of ignorance, disease, and tyranny, nor a project undertaken for the greater glory of God, nor an attempt to extend the rule of law. To admit once and for all, without flinching at the consequences, that the decisive actors here are the adventurer and the pirate, the wholesale grocer and the ship owner, the gold digger and the merchant, appetite and force, and behind them, the baleful projected shadow of a form of civilization which, at a certain point in its history, finds itself obliged, for internal reasons, to extend to a world scale the competition of its antagonistic economies.

Unlike European empires, ours was supposed to entail a concert of equal, sovereign democratic American republics, with shared interests and values, led but not dominated by the United States—a conception of empire that remains Washington’s guiding vision. The same direction of influence is evident in any number of examples. The United States’s engagement with the developing world after World War II, for instance, is often viewed as an extension of its postwar policies in Europe and Japan, yet that view has it exactly backwards. Washington’s first attempts, in fact, to restructure another country’s economy took place in the developing world—in Mexico in the years after the American Civil War and in Cuba following the Spanish-American War. “We should do for Europe on a large scale,” remarked the U.S. ambassador to England in 1914, “essentially what we did for Cuba on a small scale and thereby usher in a new era of human history.

Fortunately, new platforms and technology have made homeschooling manageable on many fronts. Parents can do everything from accessing first-rate courses online to finding support from other parents in the same situation. The best part is that they can completely tailor the experience to the learning style and interest of their children and give them the attention that they would never get in the classroom. The results are striking. Twenty-five percent of homeschooled children are at least one grade ahead of their traditionally schooled peers. The homeschooled population, as a whole, scores exceptionally higher on academic achievement tests.5 This shift is perhaps the best glimpse of the future of education—mass customization alongside personalized attention. Like banking, it will return to a human-scale model based on relationships and personal needs, and it will be where much of the disruption in the economy and labor market occurs in the next few decades.

Both personbytes and firmbytes show that our ability to accumulate large volumes of knowledge and knowhow is packaged in a nested structure in which what we consider to be a network at one scale becomes a node in the next. Networks of neurons become nodes when we abstract them as people, and networks of people become nodes when we abstract them as networks of firms. The bottom line is that accumulating large volumes of knowledge and knowhow is difficult because it requires evolving the networks that embody that knowledge and knowhow

The third method of dealing with large-scale moral dilemmas is to weave conspiracy theories. How does the global economy function, and is it good or bad? That question is too complicated to grasp. It is far easier to imagine that twenty multibillionaires are pulling the strings behind the scenes, controlling the media and fomenting wars in order to enrich themselves. This is almost always a baseless fantasy. The contemporary world is too complicated, not only for our sense of justice but also for our managerial abilities. No one—including the multibillionaires, the CIA, the Freemasons, and the Elders of Zion—really understands what is going on in the world. So no one is capable of pulling the strings effectively.

Abundance and scarcity In a society where value is created by the manufacture of goods or the allocation of limited resources, it’s not a surprise that organizations seek scarcity. We hesitate to share, because if I give you this, then I don’t have it any more. We erect barriers and create rules to make it difficult for some people to have access to these limited resources. While we don’t set out to become miserly, it’s an economic instinct, because what’s yours is no long mine. Even though we give lip service to sharing when kids show up for kindergarten classes, most of school is organized around the same ideas. We rank students, we cut players from the roster, we grade on a curve. Success, we teach, is scarce. Our new economy, though, is based on abundance, the abundance that comes from ideas and access. If I benefit when everyone knows my idea, then the more people I give the idea to, the better we all do. If I benefit when I earn a reputation leading, connecting and creating positive change, then I’ll benefit if I can offer these insights to anyone who can benefit from them. With an abundance mindset, we intentionally create goods that can be shared. It’s not based on our traditional factory-based economy, but it works now (in fact, it’s just about all that works)… engaging with the mesh, building communities that benefit from sharing resources instead of destroying them is a strategy that scales. With an abundance mindset, we create ideas and services that do better when people share.

Much of the so-called environmental movement today has transmuted into an aggressively nefarious and primitive faction. In the last fifteen years, many of the tenets of utopian statism have coalesced around something called the “degrowth” movement. Originating in Europe but now taking a firm hold in the United States, the “degrowthers,” as I shall characterize them, include in their ranks none other than President Barack Obama. On January 17, 2008, Obama made clear his hostility toward, of all things, electricity generated from coal and coal-powered plants. He told the San Francisco Chronicle, “You know, when I was asked earlier about the issue of coal . . . under my plan of a cap and trade system, electricity rates would necessarily skyrocket. . . .”3 Obama added, “. . . So if somebody wants to build a coal-powered plant, they can. It’s just that it will bankrupt them because they’re going to be charged a huge sum for all the greenhouse gas that’s being emitted.”4 Degrowthers define their agenda as follows: “Sustainable degrowth is a downscaling of production and consumption that increases human well-being and enhances ecological conditions and equity on the planet. It calls for a future where societies live within their ecological means, with open localized economies and resources more equally distributed through new forms of democratic institutions.”5 It “is an essential economic strategy to pursue in overdeveloped countries like the United States—for the well-being of the planet, of underdeveloped populations, and yes, even of the sick, stressed, and overweight ‘consumer’ populations of overdeveloped countries.”6 For its proponents and adherents, degrowth has quickly developed into a pseudo-religion and public-policy obsession. In fact, the degrowthers insist their ideology reaches far beyond the environment or even its odium for capitalism and is an all-encompassing lifestyle and governing philosophy. Some of its leading advocates argue that “Degrowth is not just an economic concept. We shall show that it is a frame constituted by a large array of concerns, goals, strategies and actions. As a result, degrowth has now become a confluence point where streams of critical ideas and political action converge.”7 Degrowth is “an interpretative frame for a social movement, understood as the mechanism through which actors engage in a collective action.”8 The degrowthers seek to eliminate carbon sources of energy and redistribute wealth according to terms they consider equitable. They reject the traditional economic reality that acknowledges growth as improving living conditions generally but especially for the impoverished. They embrace the notions of “less competition, large scale redistribution, sharing and reduction of excessive incomes and wealth.”9 Degrowthers want to engage in polices that will set “a maximum income, or maximum wealth, to weaken envy as a motor of consumerism, and opening borders (“no-border”) to reduce means to keep inequality between rich and poor countries.”10 And they demand reparations by supporting a “concept of ecological debt, or the demand that the Global North pays for past and present colonial exploitation in the Global South.”11

Facebook’s own North American marketing director, Michelle Klein, who told an audience in 2016 that while the average adult checks his or her phone 30 times a day, the average millennial, she enthusiastically reported, checks more than 157 times daily. Generation Z, we now know, exceeds this pace. Klein described Facebook’s engineering feat: “a sensory experience of communication that helps us connect to others, without having to look away,” noting with satisfaction that this condition is a boon to marketers. She underscored the design characteristics that produce this mesmerizing effect: design is narrative, engrossing, immediate, expressive, immersive, adaptive, and dynamic.11 If you are over the age of thirty, you know that Klein is not describing your adolescence, or that of your parents, and certainly not that of your grandparents. Adolescence and emerging adulthood in the hive are a human first, meticulously crafted by the science of behavioral engineering; institutionalized in the vast and complex architectures of computer-mediated means of behavior modification; overseen by Big Other; directed toward economies of scale, scope, and action in the capture of behavioral surplus; and funded by the surveillance capital that accrues from unprecedented concentrations of knowledge and power. Our children endeavor to come of age in a hive that is owned and operated by the applied utopianists of surveillance capitalism and is continuously monitored and shaped by the gathering force of instrumentarian power. Is this the life that we want for the most open, pliable, eager, self-conscious, and promising members of our society?

The history books, which had almost completely ignored the contribution of the Negro in American history, only served to intensify the Negroes’ sense of worthlessness and to augment the anachronistic doctrine of white supremacy. All too many Negroes and whites are unaware of the fact that the first American to shed blood in the revolution which freed this country from British oppression was a black seaman named Crispus Attucks. Negroes and whites are almost totally oblivious of the fact that it was a Negro physician, Dr. Daniel Hale Williams, who performed the first successful operation on the heart in America. Another Negro physician, Dr. Charles Drew, was largely responsible for developing the method of separating blood plasma and storing it on a large scale, a process that saved thousands of lives in World War II and has made possible many of the important advances in postwar medicine. History books have virtually overlooked the many Negro scientists and inventors who have enriched American life. Although a few refer to George Washington Carver, whose research in agricultural products helped to revive the economy of the South when the throne of King Cotton began to totter, they ignore the contribution of Norbert Rillieux, whose invention of an evaporating pan revolutionized the process of sugar refining. How many people know that the multimillion-dollar United Shoe Machinery Company developed from the shoe-lasting machine invented in the last century by a Negro from Dutch Guiana, Jan Matzeliger; or that Granville T. Woods, an expert in electric motors, whose many patents speeded the growth and improvement of the railroads at the beginning of this century, was a Negro?

Beyond streamlining operations and introducing cost innovations, a second lever companies can pull to meet their target cost is partnering. In bringing a new product or service to market, many companies mistakenly try to carry out all the production and distribution activities themselves. Sometimes that’s because they see the product or service as a platform for developing new capabilities. Other times it is simply a matter of not considering other outside options. Partnering, however, provides a way for companies to secure needed capabilities fast and effectively while dropping their cost structure. It allows a company to leverage other companies’ expertise and economies of scale. Partnering includes closing gaps in capabilities through making small acquisitions when doing so is faster and cheaper, providing access to needed expertise that has already been mastered. A

The critical infrastructure of Indigenous worlds is, fundamentally, about responsibility and being a good relative. But our responsibilities do not happen only in the realm of political transformation. Caretaking, which we address in the introduction and in Part III, is the basis, too, for vibrant economies that must work fluidly with political structures to reinforce the world we seek to build beyond capitalism. We must thus have faith in our own forms of Indigenous political economy, the critical infrastructures that Huson speaks of so eloquently. We must rigorously study, theorize, enact, and experiment with these forms. While it covers ambitious terrain, The Red Deal at its base provides a program for study, theorization, action, and experimentation. But we must do the work. And the cold, hard truth is that we must not only be willing to do the work on a small scale whenever it suits us—in our own lives, in our families, or even in The Red Nation. We must be willing, as our fearless Wet’suwet’en relatives have done, to enforce these orders on a large scale. In conversation, our The Red Nation comrade Nick Estes stated, “I don’t want to just honor the treaties. I want to enforce them.” We can and should implement these programs in our own communities to alleviate suffering and protect what lands we are still able to caretake under colonial rule. To survive extinction, however, we must enforce Indigenous orders in and amongst those who have made it clear they will not stop their plunder until we are all dead. Settler and imperial nations, military superpowers, multinational corporations, and members of the ruling class are enemies of the Earth and the greatest danger to our future. How will we enforce Indigenous political, scientific, and economic orders to successfully prevent our mass ruin? This is the challenge we confront and pose in The Red Deal, and it is the challenge that all who take up The Red Deal must also confront.

Unfortunately, however, there is another serious catch. Theory dictates that such discoveries must occur at an increasingly accelerating pace; the time between successive innovations must systematically and inextricably get shorter and shorter. For instance, the time between the “Computer Age” and the “Information and Digital Age” was perhaps twenty years, in contrast to the thousands of years between the Stone, Bronze, and Iron ages. If we therefore insist on continuous open-ended growth, not only does the pace of life inevitably quicken, but we must innovate at a faster and faster rate. We are all too familiar with its short-term manifestation in the increasingly faster pace at which new gadgets and models appear. It’s as if we are on a succession of accelerating treadmills and have to jump from one to another at an ever-increasing rate. This is clearly not sustainable, potentially leading to the collapse of the entire urbanized socioeconomic fabric. Innovation and wealth creation that fuel social systems, if left unchecked, potentially sow the seeds of their inevitable collapse. Can this be avoided or are we locked into a fascinating experiment in natural selection that is doomed to fail?

I was in a terrible quandary. On the one hand, I was convinced that unilateral withdrawals would lead to the creation of a Hamas terrorist enclave that would eventually endanger all of Israel. On the other, I knew that given the public mood and the incredible mobilization of the press, Sharon was guaranteed the votes to carry out his plan, even if I resigned from the government and opposed him. From purely personal considerations, the thing to do was to resign. I could not be part of a government that would endanger Israel’s security so irresponsibly. Yet there was another side to this. If I left the position of finance minister prematurely, Israel’s economic revolution would stop dead in its tracks, perhaps never to be resumed. I decided to adopt a strategy of staying on as finance minister for as long as I could, delaying my resignation to the last possible moment. At the same time I would try to delay the Gaza Disengagement Plan from within the government by leading an effort to minimize its scale and maximize the security arrangements we would get in return. Simultaneously, I would push like mad to get dozens of structural economic reforms passed to change Israel’s economy from a semi-socialist to a capitalist one.

To put it slightly differently, the rate at which we need to process energy to sustain our standard of living remained at just a few hundred watts for hundreds of thousands of years, until about ten thousand years ago when we began to form collective urban communities. This marked the beginning of the Anthropocene, in which our effective metabolic rate began its steady rise to its present level of more than 3,000 watts today. But this is just its average value taken across the entire planet. The rate at which energy is used in developed countries is far higher. In the United States it is almost a factor of four larger, at a whopping 11,000 watts, which is more than one hundred times larger than its “natural” biological value. This amount of power is not a lot smaller than the metabolic rate of a blue whale, which is more than one thousand times larger in mass than we are. Thinking of us as an animal using thirty times more energy than we “should” given our physical size, the effective human population of the planet accordingly operates as if it were much larger than the 7.3 billion people who actually inhabit it. In a very real sense, we are operating as if our population were at least thirty times larger, equivalent to a global population in excess of 200 billion people.

If there are costs to becoming legal, there are also bound to be costs to remaining outside the law. We found that operating outside the world of legal work and business was surprisingly expensive. In Peru, for example, the cost of operating a business extralegally includes paying 10 to 15 per cent of its annual income in bribes and commissions to authorities. Add to such payoffs the costs of avoiding penalties, making transfers outside legal channels and operating from dispersed locations and without credit, and the life of the extralegal entrepreneur turns out to be far more costly and full of daily hassles than that of the legal businessman. Perhaps the most significant cost was caused by the absence of institutions that create incentives for people to seize economic and social opportunities to specialize within the market place. We found that people who could not operate within the law also could not hold property efficiently or enforce contracts through the courts; nor could they reduce uncertainty through limited liability systems and insurance policies, or create stock companies to attract additional capital and share risk. Being unable to raise money for investment, they could not achieve economies of scale or protect their innovations through royalties and patents.

Say what you will of religion, but draw applicable conclusions and comparisons to reach a consensus. Religion = Reli = Prefix to Relic, or an ancient item. In days of old, items were novel, and they inspired devotion to the divine, and in the divine. Now, items are hypnotizing the masses into submission. Take Christ for example. When he broke bread in the Bible, people actually ate, it was useful to their bodies. Compare that to the politics, governments and corrupt, bumbling bureacrats and lobbyists in the economic recession of today. When they "broke bread", the economy nearly collapsed, and the benefactors thereof were only a select, decadent few. There was no bread to be had, so they asked the people for more! Breaking bread went from meaning sharing food and knowledge and wealth of mind and character, to meaning break the system, being libelous, being unaccountable, and robbing the earth. So they married people's paychecks to the land for high ransoms, rents and mortgages, effectively making any renter or landowner either a slave or a slave master once more. We have higher class toys to play with, and believe we are free. The difference is, the love of profit has the potential, and has nearly already enslaved all, it isn't restriced by culture anymore. Truth is not religion. Governments are religions. Truth does not encourage you to worship things. Governments are for profit. Truth is for progress. Governments are about process. When profit goes before progress, the latter suffers. The truest measurement of the quality of progress, will be its immediate and effective results without the aid of material profit. Quality is meticulous, it leaves no stone unturned, it is thorough and detail oriented. It takes its time, but the results are always worth the investment. Profit is quick, it is ruthless, it is unforgiving, it seeks to be first, but confuses being first with being the best, it is long scale suicidal, it is illusory, it is temporary, it is vastly unfulfilling. It breaks families, and it turns friends. It is single track minded, and small minded as well. Quality, would never do that, my friends. Ironic how dealing and concerning with money, some of those who make the most money, and break other's monies are the most unaccountable. People open bank accounts, over spend, and then expect to be held "unaccountable" for their actions. They even act innocent and unaccountable. But I tell you, everything can and will be counted, and accounted for. Peace can be had, but people must first annhilate the love of items, over their own kind.

Civil disobedience in the attention economy means withdrawing attention. But doing that by loudly quitting Facebook and then tweeting about it is the same mistake as thinking that the imaginary Pera is a real island that we can reach by boat. A real withdrawal of attention happens first and foremost in the mind. What is needed, then, is not a “once-and-for-all” type of quitting but ongoing training: the ability not just to withdraw attention, but to invest it somewhere else, to enlarge and proliferate it, to improve its acuity. We need to be able to think across different time scales when the mediascape would have us think in twenty-four-hour (or shorter) cycles, to pause for consideration when clickbait would have us click, to risk unpopularity by searching for context when our Facebook feed is an outpouring of unchecked outrage and scapegoating, to closely study the ways that media and advertising play upon our emotions, to understand the algorithmic versions of ourselves that such forces have learned to manipulate, and to know when we are being guilted, threatened, and gaslighted into reactions that come not from will and reflection but from fear and anxiety. I am less interested in a mass exodus from Facebook and Twitter than I am in a mass movement of attention: what happens when people regain control over their attention and begin to direct it again, together.

In their famous Critique of the Gotha Programme Marx and Engels speak about two phases of communism, the lower and the higher. In the lower one there still prevails the "narrow horizon of bourgeois rights" with its inequality and its wide differentials in individual incomes. Obviously, if in socialism society, according to Marx, still needs to secure the full development of its productive forces until a real economy of wealth and abundance is created, then it has to reward skill and offer incentives. The bureaucrat is in a sense the skilled worker, and there is no doubt that he will place himself on the privileged side of the scale... In practice it proved impossible to establish and maintain the principle proclaimed by the Commune of Paris which served Marx as the guarantee against the rise of bureaucracy, the principle extolled again by Lenin on the eve of October, according to which the functionary should not earn more than the ordinary worker's wage. This principle implied a truly egalitarian society -- and here is part of an important contradiction in the thought of Marx and his disciples. Evidently the argument that no civil servant, no matter how high his function, must earn more than an ordinary worker cannot be reconciled with the other argument that in the lower phase of socialism, which still bears the stamp of "bourgeois rights," it would be utopian to expect "equality of distribution.

The failure of Communism was consecrated in the fall of the Soviet Union. The remarkable thing is that, as in most cases when prophecy fails, the faith never faltered. Indeed, an alternative version had long been maturing, though cast into the shadows for a time by enthusiasm for the quick fix of revolution. It had, however, been maturing for at least a century and already had a notable repertoire of institutions available. We may call it Olympianism, because it is the project of an intellectual elite that believes that it enjoys superior enlightenment and that its business is to spread this benefit to those living on the lower slopes of human achievement. And just as Communism had been a political project passing itself off as the ultimate in scientific understanding, so Olympianism burrowed like a parasite into the most powerful institution of the emerging knowledge economy--the universities. We may define Olympianism as a vision of human betterment to be achieved on a global scale by forging the peoples of the world into a single community based on the universal enjoyment of appropriate human rights. Olympianism is the cast of mind dedicated to this end, which is believed to correspond to the triumph of reason and community over superstition and hatred. It is a politico-moral package in which the modern distinction between morals and politics disappears into the aspiration for a shared mode of life in which the communal transcends individual life. To be a moral agent is in these terms to affirm a faith in a multicultural humanity whose social and economic conditions will be free from the causes of current misery. Olympianism is thus a complex long-term vision, and contemporary Western Olympians partake of different fragments of it. To be an Olympian is to be entangled in a complex dialectic involving elitism and egalitarianism. The foundational elitism of the Olympian lies in self-ascribed rationality, generally picked up on an academic campus. Egalitarianism involves a formal adherence to democracy as a rejection of all forms of traditional authority, but with no commitment to taking any serious notice of what the people actually think. Olympians instruct mortals, they do not obey them. Ideally, Olympianism spreads by rational persuasion, as prejudice gives way to enlightenment. Equally ideally, democracy is the only tolerable mode of social coordination, but until the majority of people have become enlightened, it must be constrained within a framework of rights, to which Olympian legislation is constantly adding. Without these constraints, progress would be in danger from reactionary populism appealing to prejudice. The overriding passion of the Olympian is thus to educate the ignorant and everything is treated in educational terms. Laws for example are enacted not only to shape the conduct of the people, but also to send messages to them. A belief in the power of role models, public relations campaigns, and above all fierce restrictions on raising sensitive questions devant le peuple are all part of pedagogic Olympianism.

Summers also claimed that technology was reducing the demand for capital. Digital businesses, such as Facebook and Google, had established dominant global franchises with relatively little invested capital and small workforces. In his book The Zero Marginal Cost Society (2014), the social theorist Jeremy Rifkin heralded the passing of traditional capitalism.16 If the Old Economy was marked by scarcity and declining marginal returns, Rikfin argued that the New Economy was characterized by zero marginal costs, increasing returns to scale and capital-lite ‘sharing’ apps (such as Uber, Lyft, Airbnb, etc.). The demand for capital and interest rates, he said, were set to fall in this ‘economy of abundance’. There was some evidence to support Rifkin’s claims. The balance sheets of US companies showed they were using fewer fixed assets (factories, plant, equipment, etc.) and reporting more ‘intangibles’ – namely, assets derived from patents, intellectual property and merger premiums. In much of the rest of the world, however, the demand for old-fashioned capital remained as strong as ever. After the turn of the century, the developing world exhibited a voracious appetite for industrial commodities that required massive mining investment. China embarked on what was probably the greatest investment boom in history. Before and after 2008, global energy consumption rose steadily. The world’s total investment (relative to GDP) remained in line with its historical average.17 Rifkin’s ‘economy of abundance’ remained a tantalizing speculation.

Almost all official statistics and policy documents on wages, income, gross domestic product (GDP), crime, unemployment rates, innovation rates, cost of living indices, morbidity and mortality rates, and poverty rates are compiled by governmental agencies and international bodies worldwide in terms of both total aggregate and per capita metrics. Furthermore, well-known composite indices of urban performance and the quality of life, such as those assembled by the World Economic Forum and magazines like Fortune, Forbes, and The Economist, primarily rely on naive linear combinations of such measures.6 Because we have quantitative scaling curves for many of these urban characteristics and a theoretical framework for their underlying dynamics we can do much better in devising a scientific basis for assessing performance and ranking cities. The ubiquitous use of per capita indicators for ranking and comparing cities is particularly egregious because it implicitly assumes that the baseline, or null hypothesis, for any urban characteristic is that it scales linearly with population size. In other words, it presumes that an idealized city is just the linear sum of the activities of all of its citizens, thereby ignoring its most essential feature and the very point of its existence, namely, that it is a collective emergent agglomeration resulting from nonlinear social and organizational interactions. Cities are quintessentially complex adaptive systems and, as such, are significantly more than just the simple linear sum of their individual components and constituents, whether buildings, roads, people, or money. This is expressed by the superlinear scaling laws whose exponents are 1.15 rather than 1.00. This approximately 15 percent increase in all socioeconomic activity with every doubling of the population size happens almost independently of administrators, politicians, planners, history, geographical location, and culture.

The outcome of colonialism has been a controlling or blocking of interconnectivity and interdependence in related arenas: the environment (where rivers are dammed, channeled, or drained and natural geographies replaced by grids), in societies (where communities are divided in a pseudologic of superiority/inferiority), in economies (where resources like trees, coal, or oil are extracted as rapidly and brutally as possible without regard for surrounding destruction and pollution), and thought (where knowledge is organized under the rubrics of specialization, expertise, and compartmentalization, affected by racism and Eurocentrism). Colonialism, globalization, and development planning are ways of thinking as well as ways of life, and we need to find their alternatives, islands where other ways of life are explored through the resurgence of interconnectivity at local levels, creating dialogue among diverse points of view and projects of counter-development and liberation. When we take the idea of colonialism out of its location in history texts as a period of conquest located in the past, and begin to think of it as a metaphor for a way to live in the environment, certain general patterns appear. Before colonialism, there were environments of interpenetrating local biodiversities with cyclic retreats and advances, in which human groups integrated and competed; after colonialism, there was a large-scale monoculture, control of land and resources by distant privileged elites who exploit and fragment local communities while polluting and destroying ecosystems. Before colonialism, there were many diverse cultural worlds, each its own center of meaning-making and language arts, with Europe at the periphery. After colonialism, cultures were ranked on a kind of "great chain of being" according to European notions of culture and development, with Europe at the center. As a corollary, individual subjectivities were ranked as to how completely they could think through decontextualized universals in European languages. One way to think about liberation psychologies is as an evolving and multiple set of projects of decolonization.

We would prefer to say that such people cannot exist, that there aren’t any. It is permissible to portray evildoers in a story for children, so as to keep the picture simple. But when the great world literature of the past — Shakespeare, Schiller, Dickens — inflates and inflates images of evildoers of the blackest shades, it seems somewhat farcical and clumsy to our contemporary perception. The trouble lies in the way these classic evildoers are pictured. They recognize themselves as evildoers, and they know their souls are black. And they reason: “I cannot live unless I do evil. So I’ll set my father against my brother! I’ll drink the victim’s sufferings until I’m drunk with them!” Iago very precisely identifies his purposes and his motives as being black and born of hate. But no; that’s not the way it is! To do evil a human being must first of all believe that what he’s doing is good, or else that it’s a well-considered act in conformity with natural law. Fortunately, it is in the nature of the human being to seek a justification for his actions. Macbeth’s self-justifications were feeble — and his conscience devoured him. Yes, even Iago was a little lamb too. The imagination and the spiritual strength of Shakespeare’s evildoers stopped short at a dozen corpses. Because they had no ideology. Ideology — that is what gives evildoing its long-sought justification and gives the evildoer the necessary steadfastness and determination. That is the social theory which helps to make his acts seem good instead of bad in his own and others’ eyes, so that he won’t hear reproaches and curses but will receive praise and honors. That was how the agents of the Inquisition fortified their wills: by invoking Christianity; the conquerors of foreign lands, by extolling the grandeur of their Motherland; the colonizers, by civilization; the Nazis, by race; and the Jacobins (early and late), by equality, brotherhood, and the happiness of future generations. Thanks to ideology, the twentieth century was fated to experience evildoing on a scale calculated in the millions. This cannot be denied, nor passed over, nor suppressed. How, then, do we dare insist that evildoers do not exist? And who was it that destroyed these millions? Without evildoers there would have been no Archipelago. There was a rumor going the rounds between 1918 and 1920 that the Petrograd Cheka, headed by Uritsky, and the Odessa Cheka, headed by Deich, did not shoot all those condemned to death but fed some of them alive to the animals in the city zoos. I do not know whether this is truth or calumny, or, if there were any such cases, how many there were. But I wouldn’t set out to look for proof, either. Following the practice of the bluecaps, I would propose that they prove to us that this was impossible. How else could they get food for the zoos in those famine years? Take it away from the working class? Those enemies were going to die anyway, so why couldn’t their deaths support the zoo economy of the Republic and thereby assist our march into the future? Wasn’t it expedient? That is the precise line the Shakespearean evildoer could not cross. But the evildoer with ideology does cross it, and his eyes remain dry and clear.