Anatomy of Destruction
Anatomy of Destruction
Humans are incredibly capable beings.
We have the best minds of any Earth beings by far. We can direct our thoughts by intention. If we want to solve problems, we can organize our minds almost like a computer. We can create pictures with mental or physical graphs and charts showing cause and effects. We can lay out all the forces that lead to the problems in a logical manner. We can then figure out how to turn the forces that are acting against us to our advantage.
We can then come up with kinds of tests that Albert Einstein called ‘thought experiments’ to verify our analysis. Our minds can imagine taking the steps logic tells us will work. For example, if we want to address problems in society, we can imagine the way the forces within our societies will cause the people around us to react. We can imagine which forces will cause positive reactions and which will cause negative reactions. We can devise ways to channel negative effects back into the system in ways that turn them into positive effects.
If we have things figured out in our minds, and determined that some of the solutions we have figured out have a high likelihood of working, we can create real experiments to verify the effects of the thought experiments. If the experiments verify that our approach is sound, we can discuss the options among ourselves:
This is a unique ability that only humans have on earth: we alone, of all earth animals, can communicate complex ideas to others, create images in the minds of others that correspond to our own images, and turn one mind into two, two into four, and four into as many minds as exist on earth and are willing to think about the problem.
Then, if a large number of people understand the proposed solutions, and a majority want the problem solved, we can move forward and keep moving forward until we have found something that works.
Humans are the only beings on Earth with these incredible capabilities.
However…
We don’t always use them in every area of our lives.
In some areas, we rely more in on emotions and feelings to help us deal with matters that have impact on our lives. For example, if we are attacked, we aren’t very likely to sit down, figure out the forces that impact the people behind the attack, determine what factors in their history pushed them to want to attack us, and go through whatever complex analysis is needed to determine what we can do about these factors. If we are attacked, we immediately react with fear and emotion. We want to stop the attack. Since we can normally only stop attacks by killing or disabling the attackers, our first impulse is to kill or disable the attackers.
When we see people around us do things that harm us, the people we love, and the world we depend on for our survival, we feel as if we are being attacked. We feel incredible pressure to act quickly and do whatever is necessary to stop the attack. We don’t feel it is proper, in such a situation, to undertake complex analysis of the forces that may be pushing people to act as they are acting, so that we may find a way to alter these forces and end the pressure to destroy.
However, if the dangerous and destructive behaviors have a complex cause, the initial angry or aggressive acts are not going to stop them.
If this is the case, our efforts to stop the problems with emotion and instinctual action are almost certain to fail. This doesn’t end our emotional response however. In fact, it generally makes it even stronger.
There is instinctual pressure in all animals, including humans, to react to danger a certain way: we push still harder and with greater passion. Like a badger trapped by a bear, we only hiss and claw louder. All our energy goes into force which gets stronger as the threat gets more severe. Eventually, every bit of our mental capabilities are focused on the fight and there is nothing left for rationality.
Pythagoras and Socrates
When in this state, we see any who ask us to calm down and be reasonable as adversaries: they are asking us to back off from things we feel we have to do and they must, therefore, be working against us. Our emotions tell us that backing off is giving up on all the effort we have put into the project so far and will give relief so that those who harm us can build strength and continue do even greater harm.
We see the ones who propose that we actually use our immense intellectual capabilities—capabilities that only humans have—as enemies.
We have faced destructive problems for a very long time.
Many writers have tried to tell us that we are on the wrong track. The great mathematician Pythagoras undertook an analysis of society and realized that it had certain flaws that led naturally to organized violence and destruction. He claimed that if we understood these forces, and worked through the right processes to alter them, we could make changes that could reduce their force and eventually get rid of the destructive forces, ending the problems that result.
Pythagoras’ ideas actually made people angry.
We are supposed to be fighting, not thinking.
The anger was so severe that he began to get death threats.
People saw his ideas as so dangerous that, eventually, an angry mob locked Pythagoras and his followers (a large group of people who were attending a lecture Pythagoras was giving) in a building and set firs to it, killing him and everyone else inside.
We aren’t supposed to be thinking.
We are supposed to be fighting.
Socrates took up the same message, about a century later. He told people to think. His country was at war at the time. The people who ran the war wanted young people to feel not think. Feeing makes people fight harder. Thinking distracts the fight. During times of war, thinking is considered dangerous. People complained to the authorities. Socrates was making young people think, and this was harming the war effort. The authorities acted: Socrates was arrested put on trial for heresy (not thinking the way we are supposed to think) and ‘corrupting youth’ (saying things that caused others to not think the way we are supposed to think.) The jury understood the necessity for getting rid of this threat. We have instincts that tell us that there are times when stopping to think is inappropriate. Socrates tried to tell people to resist these instincts. After deliberation, the jury voted against him and ordered Socrates put to death.
Pythagoras and Socrates were guilty of the crime that the leaders of the society Orwell described in his book ‘1984’ called ‘wrongthinking:’ they were guilty of using their own minds and not following the wisdom of the crowd. This can’t be tolerated. The people who run the type of society that was then in place (which is the same type of society now in place) want us to approach problem-solving a certain way. When we are attacked, they want us to react with fear and hatred: We are supposed to think of nothing but finding the best way to kill them and put it into effect.
If people think as Pythagoras and Socrates thought, they are dangers to all of us. they are trying to decouple the individual from the standard worldview so that logical analysis can be possible. They are trying to interfere in our attacking, delegitimize the attacks, and prevent the efforts of all of the rest of us from working. They have to be stopped. So, people like Pythagoras, Socrates, Sir Thomas More, and even John Lennon (who also advocated leaving our hatred behind) have to be stopped. If they refuse to stop while they are alive, as all of the above people did, they have to be killed.
Pythagoras, Socrates, More, Lennon, and many others claimed that the problems that threaten us have complex underlying causes. We can’t fix these problems by applying force to one particular area. This is likely to cause a different problem that may end up being far worse than the original problem we were trying to solve.
We need to calm ourselves.
We need to sit back and take advantage of our amazing mental capabilities.
We alone can build mental models of complex systems (our societies are complex systems). We can see how the systems work, what inputs flow into them, how these inputs are processed, and what outputs are the result of this process. We can work out the way each different alteration in the process will alter the outputs. If a system produces outputs that include rewards that encourage people to destroy our world, we can work out ways to alter the system so that these forces are weaker and eventually disappear entirely.
This requires that we put aside our anger and fear and not immediately think of any attempt to push our thoughts toward rationality as an attack on those who have emotions (all of us).
The emotions interfere with the logical analysis.
So far, the emotional pressures on us and our mental ties to the methods of the past that are ineffective have been enough to prevent any real progress in areas where we may actually make a difference.
But…
We, the members of the human race, have incredible intellectual capabilities. We don’t always use them in every area.
Sometimes, this is simply the result of mental laziness: it is easy to react with anger and hatred.
It is hard to take our minds through the disciplined mental calisthenics needed to go in a different direction, particularly without someone to guide us into these new areas. It is particularly difficult for us to put our emotions aside and work through complex problems when we see irreversible harm being done to our world, harm that will make life worse for our children and their children and all future generations after them.
But I propose that this is necessary.
We need to look at the big picture. We need to see that some finesse is required. The problems that threaten us don’t exist in isolation. Everything is connected and fits together. The simplistic approach (identifying bad guys and attacking them) has been tried, over and over again, for as long as the structural problems that lead to the destruction have been a part of human societies.
They have not worked so far.
Most of us realize that nothing has changed since the time of Pythagoras in this regard: the approaches that have never worked so far aren’t going to suddenly and magically start working.
We need a different approach.
We need to understand that there is really no such thing as ‘wrongthinking:’ We have mental abilities and it is never wrong to use them. We need to evolve and move forward.
A Web of Consequences
Most of the attempts to solve destructive problems in the past have involved trying to get governments to pass laws and enforce them. These laws are designed to use force to prevent people from acting the way the normal pressures of the societies we live in push us to act. There are very practical reasons why this approach can’t have any real impact.
The people who work in government have many pressures on them; they need to balance out a great many tradeoffs to make the systems they manage operate.
Many of the things they need come from the destructive industries.
For example, we happen to have been born into societies that divide the people of the world into different classifications or ‘classes’ that have different rights. The largest class, called ‘the working class,’ gets none of the enormous bounty of the world. In fact, its members get nothing at all unless they work. (Other classifications of humans—or ‘classes’—get wealth without working from various sources, but this particular class does not.) These people depend on work being available. They only have their time and labor to trade for work and, if there isn’t any need for their time and labor, these people have no way to get food; they will die, even if the world is prolific and produces fantastic amounts of wealth.
This leads to problems in many ways. One involves technology. As technology advances, machines gain capabilities and can do more and more of the things that used to be done by human workers. If energy is produced by solar technology to extract minerals, which are then processed into finished products like cars, boats and televisions, and run the tractors over the land that plant and harvest food, and turn raw food into finished meals, then no workers are needed in any of these processes. The people in the working class get nothing and die. Governments realize this is a problem. They know that they need to find ways to replace the workers that are naturally displaced by technology or the largest class of humans on this planet will suffer a great deal. Since the working class people have to work (they can’t simply choose not to work just because there isn’t enough work for everyone in this class), they can only eat if they can take away jobs from other people by offering to work for less. This leads to lower wages (the competition drives wages down) but does not create jobs: it just changes the particular people who are unemployed. The ‘new unemployed’ (those displaced by others willing to work for less) will have the same problem and have to compete by offering to work for still less. Wages can collapse to a tiny fraction of what they were before (this has happened), leading to massive layoffs in the industries that still employ people, as they can’t sell their products.
We will see that class-based societies (those that divide the human race into different classifications with different rights; not all do) are subject to horrific problems in this regard. If downward pressure on wages continues for more than a few months, the entire economy can collapse: the stock market will crash (why invest in companies that can’t sell their goods because no one has money?). Businesses close and business profits stop, taking away the income of the other classes of people within this system (they get money without working, but only if the factories and farms are operating and selling their goods). Government revenues also collapse: governments in this system depend on taxes on wages and profits. If their income falls dramatically, and they can’t simply print money to make up the difference (something that can’t always be done), they can’t do anything to solve the problem.
The people who administer the type of society that now dominates the world knows that this is an inherent problem of this type of society. The system can collapse if jobs disappear. Once this collapse has started and reached a certain rate of decline, the leaders know that only two things in history have every had any real chance of preventing the decline:
1. A global war.
2. Subsidies on destruction.
Why do these things work?
Destruction is naturally labor intensive. War is organized and intentional destruction on a massive scale. Any number of people can be ‘employed’ in war: If leaders want, they can simply put people out in the field with clubs, rocks, crossbows, or guns and have them kill each other. Each person killed is one more job opening. (Industrial warfare creates more jobs than simple warfare: the more complex the weapons, the more work is required to create them.)
It takes a lot of hard work to locate, frack, and pump the billions of cubic meters of natural gas burned each year to make electricity. The same electricity could be produced by simply setting out panels in the sun. But it takes no labor whatever to produce electricity using the non-destructive method: since nothing is destroyed, we don’t need a continuing stream of resources (billions of cubic meters of new gas) being fed into the system.
The majority of the people in the word are in a class we call the ‘working class.’
These people depend on work for their only income. (As we will see, there is another class that doesn’t have to work for their income and get it in the form of ‘free cash flows.’ The working class doesn’t share in these ‘free cash flows’ however, and if there isn’t enough work, they have no income, can’t buy food, and die.)
They are worried about getting enough to eat.
They are worried about jobs.
When the governments are able to create jobs, whether it is by starting a war or providing a massive subsidy on fracking that leads to totally unnecessary destruction, the people in the working class see the governments as meeting their needs. They need the things the governments are providing: jobs. In many cases, people are aware we have the ability to produce pretty much everything we produce now without destruction using different processes.
But they also realize that, without the destruction, the jobs wouldn’t exist.
How many jobs depend on destruction?
Just consider one example: the energy industry. As we will see, we can easily get all the electricity we want for our industry and to run vehicles using solar photoelectric devices. (The first working solar device was constructed in 1839, long before the fuel-powered generators were built; the stories we have heard of the technology not existing are simply not true.) The fuel used for solar is ordinary sunlight, which falls to Earth whether or not we use it; the material we need to turn this into electricity is silicon dioxide, the most abundant and cheapest material on Earth. (About 87% of the part of the Earth we can get to, the ‘crust,’ is silicon dioxide. This is another name for ‘sand’ and ‘rocks.’)
But we only have a few tiny solar facilities, so small that they really don’t show up in pie charts. The great bulk of the energy comes from burning fossil fuels. If you understand how much we burn, you can see digging up these fuels provides jobs for many hundreds of millions of people globally.
Global use of fossil fuels totals about 174 billion pounds each day. This is such a staggering number that it is hard to imagine it, so lets put it into perspective: a standard class eight truck (the largest highway truck in use, commonly called an ‘eighteen wheeler’) has a load capacity of 44,000 pounds. If we put all of the fuel burned in one day into the cargo trailers of a fleet of class eight trucks, we would need four million trucks to hold it all. If we put these trucks end to end, the line of trucks would be 50,000 miles long, enough to circle the globe at the equator 2½ times.
This is the amount of fossil fuels that will be burned today.
During working hours today, workers must extract enough new fuels to fill up another 50,000-mile long chain of trucks to cover tomorrow’s needs. Each day after that, that the same thing must happen, as long as we use the destructive energy system. About 350 million workers (more than the total population of the United States) are employed finding, digging for, pumping, and otherwise extracting these fuels, getting them to the transport systems, moving the fuels to the furnaces and other places it will be burned, and burning these resources.
Non-destructive alternatives exist.
But they are NOT labor-intensive.
A switch to the non-destructive options would be very dangerous for the roughly 99% of the world’s population that depend on jobs for incomes.
The people in the government know that they have to create jobs and quickly. As we will see, it is possible to create a very large number of jobs with only fairly minor subsidies on destruction, but only if these subsidies are combined with laws that make the non-destructive options too expensive to use.
The people in the government may claim to care. They may claim to be the biggest lovers of the planet ever. They may be telling the truth: they may really love the planet with all their hearts. But love of planets doesn’t create jobs. They have an economy to manage. They know that destruction creates jobs. Perhaps some of their people (particularly the young ones) will accuse them of hypocrisy and claim they really must not care about the world as they claim. (How could they destroy as they do if they really did love the planet?) But the others (the parents of the idealistic young people), the ones who need jobs, will realize that the people in the government are doing what they have to do. The people in the government will have their lobbyists create laws that create the appearance of protecting the environment, but actually do the opposite.
Imagine what the workers of the world would think of this:
Say a group of benevolent aliens were passing by in a spaceship. They saw us destroying our planet and wanted to help. They beamed solar panels down to the roofs of all of the homes of the world so everyone would have free electricity, they hooked up our hydroelectric systems to be pumped storage so we could store excess electricity during the day for use at night, and they converted all of the cars and other vehicles of the world to electric power so they could run on this free electricity.
Tomorrow, we won’t need the 174 billion pounds of fuel. No one wants it and no one is willing to buy it: why pay for fuel to burn to get energy when you get energy for free? What will happen to the 350 million people who lose their jobs? These people will try to get jobs from people in unaffected industries the only way they can: by offering to work for less than the people now working. The employers will accept their offers and wages will fall for those who have jobs. But this won’t do anything about unemployment: there will still be 350 million people without jobs who need them. They will compete the only way they can, and wages will fall further. As wages fall, the people who have jobs will start to worry about security and slow their spending: the hundreds of millions of people who lost their incomes will panic and spend only the absolute minimum they need to stay alive, and total spending globally will collapse. Stores can’t afford to stay open due to a lack of demand and lay off their workers. Factories won’t be able to produce things they can’t sell and will close. The entire economy will collapse. (This is essentially what happened in the late 1920s and 1930s in the event called the ‘Great Depression.’)
People care about the world.
But they know that the societies we live in are designed in such a way that they can’t function if they have high levels of unemployment. As long as we use the destructive processes, we will need hundreds of millions of people scouring the world for new things to dig up and destroy. There are a lot of jobs that wouldn’t exist if not for the destruction.
When these people complain to their governments about the destruction, they are careful about what they say. They want to say something that allows them to make the claim that they are trying to fix things (or at least care about the problem), but they don’t want to go too far and possibly end up with policies that really are designed to end the destruction.
They really don’t have to worry about this, however. Governments have a great many needs that the destruction helps them meet. They aren’t going to do anything other than make token gestures. They aren’t going to do anything about the problem.
Another Aspect of the Same Problem
Class-based societies have another need that can’t be met without destruction: they need weapons. These societies divide the human race in various ways and give the different groups different rights. One class gets special rights that the other class does not get. This class will need to set up a complex system of rules to allow them to continue to get their rights, so the others don’t take these rights away. They can’t do this as individuals: they need to form together into groups, set up a system that allows them to take wealth, and build police and military forces to protect their rights. (We will see that there are societies that work differently and don’t have these needs. But we were born into societies that have these needs and, if we want to design systems to deal with the associated problems, we need to accept this framework.)
In our world, this is accomplished by dividing the world into the entities that we were raised to call ‘countries.’ Each of these countries establishes its own rules to protect the people with special rights. The leaders of the countries know that if they can ‘conquer’ other countries, they can appropriate the wealth of the people in these other countries and use it to benefit the people who their rules protect (the people in classifications that get free wealth, or the ‘upper classes’). Of course, the people in the other countries won’t want to be conquered. (Perhaps some of them would be happy to be conquered as they think that the conquerors will treat them better than their current rulers, but the people in the upper classes definitely don’t want to be conquered.) They build militaries to protect themselves and their property. Generally speaking, militaries with more powerful weapons have advantages over militaries without these weapons, so the people who run these systems have incentives to work hard to get the most powerful weapons they can make.
The largest countries of the world have enormous areas to protect and face adversaries with nuclear bombs. They will not be able to defend the rights that they claim unless they have at least as great of destructive capabilities as their adversaries. If the other guys have nuclear bombs, they need them too.
To make nuclear bombs, they need nuclear reactors. (The key ingredient in standard nuclear bombs is plutonium; plutonium does not exist in nature and can only come to exist in nuclear reactors.) Nuclear reactors are incredibly destructive, even when operating normally: they require fuels that can’t be made without destruction, generate waste that will remain dangerous for half a million years, and emit radioactive iodine and other very dangerous materials in normal operations. If something goes wrong, it has the ability to lead to unimaginable destruction and death. (Prior to the Chernobyl meltdown, nuclear engineers claimed that this particular type of reactor was totally safe and could not melt down no matter what happened. When it blew up and the radioactive debris melted into a ball, which created a nuclear reaction, they realized that they had made a mistake in their calculations.) The people who run the countries need nuclear bombs and can’t make them without massive nuclear power facilities. They are going to do anything they have to do to make sure these facilities exist, no matter what they have to do to make this happen.
We didn’t choose our history. We happened to have been born into societies with certain structural problems and needs that can’t be met without destruction. If we want to fix the problems that threaten us, we need to accept that we are where we are, not where we want to be. We need to accept that the various aspects of the societies we inherited are woven together and we can’t simply take a sledge hammer to the things that are bothering us and expect that we can take out the parts we don’t want without affecting anything else. We need to understand that we are working on a complicated mechanism and have to consider the way the things we change will alter the mechanism as a whole. Sometimes, when you are working on a house, you have to prop up certain structures so they don’t fall down when you remove the parts you want to replace and put in new systems.
I think the main reason that attempts to eliminate the destructive problems have not been successful is that the people have not taken the time to figure out the way the structures of our societies fit together. Everything is a part of a large system. We can’t always fix a flaw in a complex system by getting a hammer, gun, or other tool of destruction, and destroying it.
I like to use the death of George Washington as an example to show how trying to fix one thing without first coming to understand how everything fits together can cause catastrophic failure that can destroy everything:
Washington died from anemia: he bled to death. The problem started with a fever. Washington had gone out for a walk; it started to rain and he wasn’t dressed for it. He came back soaked. A few days later, he developed a fever. At the time, people didn’t realize that fevers were a part of a network of integrated defenses that the body uses to deal with pathogens. (We know now that most fevers are caused by infections by ‘disease causing agents’ called ‘pathogens.’ Most pathogens can’t survive temperatures of more than about 104oF. The body is generating a fever on purpose: it is trying to kill the pathogens so the body can remove them. Attempts to treat fevers, say by blood letting or immersing the body in ice, defeats the body’s defenses and prevents it from dealing with the cause of the fever.) Doctors treated fevers by letting out blood, which they claimed was the source of the heat.
At first, Washington didn’t want to call a doctor for such a minor complaint, so he had his overseer cut open his veins and remove a pint of blood.
This didn’t help. His fever got worse. He called his doctor who decided that the overseer had simply not released enough blood: he let out another pint.
The fever continued. Washington’s doctor called in a team of specialists. They thought other bodily fluids might be creating the heat, so they gave him enemas to induce diarrhea and diuretics to induce vomiting. This didn’t reduce the fever, so they let out another pint of blood. Now they were desperate. None of the efforts to remove the source of the heat had had any effect. They decided they just weren’t doing enough. (The same is true for environment activists: it never seems to occur to them that attacks on the individuals responding to the realities of societies are not going to help. When these attacks fail, they think they just weren’t being aggressive enough.) The doctors consulted. They said they would have to take drastic measures. They told Washington that the fever might win and instructed him to make preparations to leave this world. Washington made out his will and called in his loved ones to say goodbye. The doctors let out another pint of blood and Washington passed away a few minutes later.
This example illustrates a point. It is true that removing blood causes a fall in the body’s temperature. If you think the fever is the problem, removing blood will help. But the fever is not a disease and not the problem. If you want to prevent the death of the patient, you have to go deeper
We can’t solve complex problems with simplistic measures. If a system is a part of a complex whole, we need to understand the whole thing. We need to understand how the various parts of it work. If a system causes some sort of problem, we need to understand the anatomy of the problem. We need to figure out how each of the structures involved works, how each interacts with the others, and what we must do to the system as a whole to fix the problem without harming the system itself.
People trying to treat a human body need to understand that the human body is a complex mechanism. Everything fits together and each part relies on many other parts. If you act hastily and attack a single part, you may well cause other problems that are far worse than the problem you first tried to solve. Most experts today believe that if Washington had lived in modern times and had access to modern medical techniques, he would have survived. They would have found the root cause of the problem (many things can cause a fever) and dealt with it. They almost certainly wouldn’t have even tried to treat the fever itself; they would have focused on the bacteria, virus, ulcer, injury, or whatever it was that caused the fever. After they fixed the root cause, the fever would have gone away on its own.
We will see that the destruction of our world is not really a disease of the human race, it is actually a symptom of a deep malady in the foundational elements of the societies our ancestors created and put into place. We can’t deal with it unless we know how everything goes together and how everything fits. We need to understand that human societies are, in many ways, like human bodies: they have a lot of complex parts that work together in complex ways. The superficial approaches we take now are very much like the superficial approach that Washington’s doctors took: blood is warm, releasing it makes it cool, so they thought that the best way to fight a fever is to get rid of that hot blood. They didn’t look deeper. We face the same problem when trying to solve the destruction.
The systems that lead to destruction in the world around us are quite complex. The people who set them up did so for reasons that we can understand. If we understand the way these mechanisms came to exist, the way they work, the way they affect other variables, we have a place to start when looking for solutions. If we aren’t willing to take the time to do this, we must rely on methods that are totally superficial, have been tried many times in the past and have not had any measurable impact on destruction for all of history, and that logic and reason tell us are not going to magically start working now.
This book is about the anatomy of a complex set of structures that is behind the destruction of the world around us. It shows how and why these structures came to exist, how they came to work as they do now, and exactly how they work now. It provides the information we need to figure out what would happen to the system as a whole if we made various different changes to these structures. We will see, as this book progresses, that there is a general pattern to each of the progressions of structures. The people who create them mean well: they start with an attempt to solve a problem or meet a human need. The structure they created to solve this problem then evolved in ways that led to other problems, and then they tried to solve them. If they had understood the system as a whole they would have realized that they made mistakes early on that they could have avoided.
A great many of the relationships discussed in this book are much easier to explain with examples. Most of the examples involve the energy industry. A lot of this book focuses on destruction caused by energy production. We will examine the structures behind this particular problem in great detail, showing why they were created, how they evolved, and the general pattern of evolution.
But energy is just an example. After we look at this particular problem and see how it works, we will see that the same structures that lead to destruction in the energy field operate in all areas where destruction exists. If we understand the way this particular industry channels in destruction, we will be able to interpolate from that to understand the big picture.
We will see that none of the structures that cause harm were designed to cause harm. In fact, they were originally intended to solve real problems and meet real needs. But there are forces within the societies that we inherited from past generations that turn them against us. If we understand these forces, we will see that we really do have tools that we can use to make changes that reduce the severity of many of the problems and, in some cases, solve them entirely, without causing the death of the patient or some ailment that is even worse than the original.
The Possible Societies Series
This book is a part of a series called “The Possible Societies Series.’ The analysis started when I started to wonder about and look for information about things that I thought were important. I couldn’t find the information I needed to understand these things, so I had to work it out myself.
I could clearly see that the world around me had horrible problems. War was a constant event, so constant that we take it for granted and accept it passively. The risks associated with war increased with every passing year as technological advances led to improvements in the tools that the militaries use to kill people and destroy the facilities that their enemies might be able to use to fight more effectively. Destruction was going on at an ever-increasing rate all around me. The organizations that I was raised to call ‘governments’ of the entities I was raised to call ‘countries’ were involved in truly horrible activities, including genocide and the diversion of incredible amounts of wealth that could benefit the human race into activities that clearly harmed the human race.
I could see that people had been trying to solve the problems for thousands of years. But their efforts hadn’t changed anything structurally about society. It was as bad as it had ever been.
The efforts that had been made in the past to fix the problems of society appeared to be superficial. You could equate them to trying to cure a disease by treating the symptoms. There were structural problems. I thought that a good place to start would be to figure out if we humans were even capable of organizing ourselves differently. Are their different societies that are possible? Are any of these different societies less destructive and less violent than the ones we have now? If there are differences in these areas, what are the specific structural elements that are responsible for the differences? Would it be possible for these structures to work in ways that don’t produce the dangerous problems at all? Are sound human societies even possible?
Specifically:
1. Is it possible, from the broadest possible perspective, for a group of beings with the general abilities and limits that humans have to organize themselves in sound ways? Are sound societies of intelligent beings with the ability to think on a conscious level even theoretically possible?
2. What characteristics would a society have to have to meet the basic needs of the people in it that the societies we now have do NOT have?
3. If such a society is possible, is it even possible for humans to get there? In other words, do we—the members of the human race—control variables that we could use to get to sound systems, or are the variables that have to change beyond our control?
4. If it is possible for us to get to sound societies, how much time will it take? We are currently in a very dangerous situation that is getting worse at a very rapid rate. If we know what must be done (again, from a very broad perspective), and want to do it, would we have time to get the key structures changed before the realties of the societies now in place destroy us? If we think we may not have enough time, are there things we can do to give ourselves more time? In other words, are there steps that we can take right now that will reduce the rates of destruction enough to give us time to make the structural changes that need to be made?
I eventually found that these questions all had positive answers.
If these questions did not all have positive answers, it would mean that we are doomed as a race.
If the answer to the first question is ‘no’ it means more than that: it means all beings with intelligence, the ability to think on a conscious level, and the other characteristics that we have that separate us from other animals, are all doomed. They will all destroy themselves shortly after they gain the ability to do so. If there is no such thing as a sound society for such beings, their evolution is a mistake that nature will always correct by simply letting them destroy themselves. It means that we are a mistake of nature and we were doomed before the path that led to our evolution ever started and our inevitable extinction is just as meaningless as our existence.
But the answer to the first question is ‘yes,’ and there is hope. There is an answer out there. All we have to do is look for it.
The second question then follows naturally: what specific characteristics would a society need in order to be sound that our current societies don’t have? This is a technical question that requires technical analysis. To answer it, we must think as engineers: what are the components that make up human societies? How do they work independently and how do they fit together? What are the different things that can vary in societies? What aspects of societies are variables (things that might exist in some societies and not in others, or exist to different extents in different societies) and what aspects of societies are fixed, unchangeable, and identical in all societies that any race of intelligent beings may have anywhere in the universe? What, specifically, will be different about the resulting society if each of the things that can be varied is changed in each of the ways it can be changed? What are the ‘settings’ of these variables that lead to the problems (in other words, how are they ‘set’ now) and what are the ‘settings’ that would be necessary to not have these problems?
If we can get a ‘yes’ answer to the second question, the third question again follows naturally:
Can we get there from here?
Our ancestors made certain decisions and created societies with structural problems. What tools do we have at our disposal to fix these problems? If we know what exactly has to be different to create sound societies, are there variables that we—the people of the planet Earth—control that would allow a transition from the societies we inherited to sound societies? If we want to understand this, we need to understand the specific structures that lead to the problems; we need to understand how, why, when, and where they were created. We need to understand the interactions between these structures and other structures that are necessary for us to meet our basic needs. We basically need to do mental analysis to create a kind of map of history, one that shows the decisions made at each point, the path that these decisions put us on, and the different paths that we would have been on if our ancestors had made different decisions. Then, once we know these things and have identified a path as ‘a sound path into the future,’ we need to know if there is a way to get from the path our ancestors chose for us to this other path with the tools that we have at our disposal.
The first three questions involve what we may think of as ‘big picture’ issues.
How did we get into our current situation? What exactly is our current situation? What if our ancestors had made other decisions: how would our world work then? Are there any ‘ways the world could work’ that would be better for us and give us the ability to solve the problems that threaten us? Is it possible to get to one of these better worlds? If we can get ‘yes’ answers to all of these questions, we must accept that the people who claim we are doomed and that there is no reason to even try to save ourselves are wrong. We are not doomed, at least not necessarily. If we are willing to use our incredible intellectual talents for things other than figuring out how to win wars and get more of the pieces of paper with numbers on them called ‘money,’ we really do have hope.
The first two books of this series, Forensic History and Preventing Extinction, are about the big picture issues. They present the information needed to answer the first three questions. But the fourth question is not really about the big picture. Do we have time? We are currently in a very dangerous situation. The problems around us are very serious and are growing more serious at a fantastic pace. If we do have time, or leave our descendants time, to deal with the big picture issues, we need to start the analysis of one issue immediately.
We need to understand the anatomy of destruction.
Some of the problems that we currently face are growing at such a rapid pace that they threaten to have impacts that may well destroy our entire race within a few decades. Even if these problems don’t actually destroy us, the cumulative effects of large numbers of destructive acts, like climate change, may well kill billions of people and throw us back into conditions where most of the tools that we now have (in the relatively stable conditions of 2020) are not going to be available. We can’t just focus on the big picture and the things that, if changed, will eventually lead to a sound society. We also have to be willing to provide some sort of treatment that will give the people who will come after us the space and time that will be needed to make better societies a reality.
This book is about gaining this time.
As I pointed out above, I believe that the answer to all four questions is positive.
It is possible for intelligent beings to organize themselves in reasonable and sound ways. Humans are in this category and these options apply to us, just as they do to any race of beings with the same general capabilities anywhere in the universe. We can understand the specific structures that such a society must have that the societies that we have now do not have. We can see exactly how these structures work individually and how they fit together to make a complex unit. We can compare ‘sound societies’ to ‘the societies we have inherited from past generations’ point by point, and then come to understand the exact differences.
This will allow us to understand what we must change. We can understand this, and we have very effective tools that we can use to make these changes if we want to do this. It is possible, at least from a theoretical perspective, for the human race to survive. This information is presented in one of the ‘big picture’ books in the series, Preventing Extinction.
The changes are possible. But if we decide to make them, we will not be able to wave a magic wand and have them suddenly appear. The societies that we have now are extremely complex and we all depend on their structures to for various aspects of our lives. Many of the structures we depend on are highly destructive but even if we could get rid of them instantly, we wouldn’t want to do this. We depend on these destructive structures: we need to phase in replacement structures and phase out the destructive ones so that we can continue to have the things that they produce. This is going to take time.
If we know exactly what must be done, we can make pretty fair calculations for the amount of time it will take. Preventing Extinction goes over the numbers and shows that, after we start the transition, we will need between 30 and 40 years for the system to reach the minimum conditions needed for sustainability. (A society that destroys more than it creates is not sustainable: it is not possible to destroy more value than is created forever. A society that destroys no more than it creates is what we may call a ‘destruction balanced) society: it is not non-destructive and destruction is happening, but the destruction is balanced by the combined effects of human mitigation programs and the breakdown of destructive byproducts by nature. It does not meet the strict requirements needed to be indefinitely sustainable, but it will give us time. I will show that we can get to this type of society in somewhere 30 and 50 years after we create the initial structures the new system needs.
Once we get to ‘destruction balanced societies,’ we can keep going. After that, we can reach totally non-destructive conditions within another 70 to 100 years.
This is a lot of time.
Do we have this much time?
I think that, if we extend current trends into the future, it will be a very close call. However, if we can change the trends, we can gain considerable working space. We can increase the odds of us having this amount of time considerably.
This kind of analysis is entirely different than the analysis of the other two books in the Possible Societies series. These other books deal with the big picture: is it possible for the human race to survive? If so, what are the exact steps required to make it happen? Can we take these steps, eventually, given enough time? In other words, it is possible for the human race to prevent its own extinction?
I claim it is.
The next question is this: Is it practical for the human race to take the required steps? Part of this question involves an analysis of time. Our race has grown into a very dangerous society type and the majority of the people of the world depend on its structures, in some way, to survive. (The need for jobs is an example and the need for war and destruction to create jobs, when there is no other practical way to create them, shows the difficulty.) If we want to get to survivable societies, we need to consider the balances. We need to meet the needs of the present while preparing for the future.
I don’t claim this will be easy. I only claim that it can be done. As a part of the practical analysis, we need to understand the structures of the societies we inherited (the ones now in place) that force us to encourage and foster destruction. We need to understand the specific elements that push against changes that would reduce and eventually eliminate the destruction. We need to understand who profits from destruction, how they profit from it, why they profit from it, how the structures that send profits to destroyers were first created, and what keeps them in place now. We need to understand, again, the anatomy of destruction.
The other books in the series go into extremely complicated topics that most people never give a great deal of thought to. They deal with the mattes that Pythagoras, Socrates, and John Lennon tried to get us to think about, including the idea of a world with no countries, no authoritarian religions, with a brotherhood of man (I prefer to think of it as a ‘community of humankind’) finding some way to organize the sharing of the wonderful things this incredible planet provides for the human race in some way that benefits the human race and moves us toward a better future with each day that passes.
This book, Anatomy of Destruction, is the last book in the series that I wrote. When I started this book, I already had a good understanding of the large-scale structures within certain societies that can push them toward destruction, because I had worked out the principles of societies without these structures and could compare them. I also knew what would be needed to create what we may call ‘hybrid societies,’ meaning societies that would incorporate the progressive forces that are a part of the societies in place now along with the structures fostering sustainability that were a part of other structures that existed in the human past. (The societies of the pre-conquest American native people, for example, had certain structures that allowed the people to live in very sustainable ways for incredibly long periods of time.) I could therefore figure out what specific differences would push the structures of the societies we inherited in the right direction, without taking away their ability to do the things we will need them to continue to do until we have replacement structures in place.
This book moves from these abstract issues to extremely practical ones. It focuses on the specific structures that push toward destruciton in our world today, giving names of the people who worked to create these structures and put them into their current form, dates that key changes were made, and the way the people who benefit from destruction keep the structures in place, in spite of natural forces pushing very hard to end destruction.
A simple example:
Solar energy is literally free: no one has to pay for sunshine and the panels that convert it into electricity don’t wear in use and therefore will hold their value forever. I have produced all of the electricity I used for free over the last 30 years.
Why doesn’t everyone do this?
As we will see, some very clever people run the power systems now in place and they have created some very ingenious tools to make sure the destruction keeps going. (Monopoly utilities, for example, with corporate structures that cause them to make more money if they destroy than if they don’t, massive government subsidies on fracking, mining, drilling, and other destructive events, hidden but very real penalties and restrictions on solar, and the organized purchase of patents on new solar technology followed by the absolute prohibition on its use, to name a few.)
If we want to move toward a world that has survivable conditions, we need to understand these tools that people are now successfully using to prevent these conditions from existing, so we can know how to create tools of our own to make what we want happen.
This book is about practical matters.
I know there are a lot of other books about how to save the environment. I have read a great many of these books, however, and I have seen a common thread in them that you aren’t going to find in this one: they focus on emotions. They want people to feel deeply about the destruction and dwell on the emotional aspects, the harm to things that are beautiful and irreplaceable,. and the horrors of watching people suffer and die from the destructive events. But they don’t go into the method. They don’t explain how the underlying structures of the societies we inherited from past generations basically force us into a corner and make us support destruction, by creating far worse problems when we try to end the destructive problems than the problems we are trying to solve. They don’t go over the complex interactions between jobs and societies that divide the world into the entities we call ‘countries’ and organize around a kind of game where the different countries compete for special rights to the things the world produces using propaganda and indoctrination (to make people willing to devote their lives to the support of what Eisenhower called the ‘military industrial complex’) and competition that frequently takes the form of organized mass murder. I wrote this book to explain the issues that the normal genre of books about creating sustainability don’t seem to address. I try, as much as I can, to leave emotions out of the picture. We all know about the pain and suffering, we all know that the beauty and majesty of nature is disappearing, we all know that children are suffering from leukemia and dying from emphysema due to the pollution. What we don’t know is what practical steps can be taken to cause the rates of destruction to fall, eventually to zero.
That is what this book is about.
I have put this book together so it can stand alone, meaning that it won’t be necessary for you to understand the discussions in the other books of the series to understand the points here. It helps to have the other information because that will allow you to see that we really are working with a very complex structure that has a very serious disease.
We can cure the disease. But this disease produces symptoms that are so severe that they will destroy the patient (us) if they are not also treated. This book is about treating the symptoms