Presence or absence, with us or against us, in or out: righteousness has dogged mankind in modern times. Confidence in ourselves, in our existence, in our being, as rightful, positive entities on this planet and in this universe, has dominated the human condition. And so we seek to dominate! Assertive and strong (for to be otherwise is wasteful and somehow wrong) our existential duty is to dominate and multiply, to spawn and own. We are – nay, I am – absolute. Who denies me this? Who would argue that my existence is not infinitely significant, eternally worthwhile? Just as I shall not deny others their entitlement, I shall have mine.Continue reading “The Philosophy of History and The Binary Wasteland”
In 2012, I began looking at State Legitimacy as a political entity under attack from globalisation and technology. At its core, my thesis was that the nation state was being re-cast in new dimensions, beyond geography and ethnicity, into brands, global culture, and digital communications. This was a more intellectual evolution, beyond the physical, into deeper concepts of identity. The possibility of deviance, of what Foucault or Zizek might call perversions, presented an opportunity for reduced anxieties and improved conditions for all of us.
The question of technology and our relationship to it is one that has preoccupied me for some time now. It is separate from us as a concept – technology is not, so to speak, human – and yet it is deeply intimate in so many ways, so much as to make us think that our existence is dependent on it, as is our identity; Winner’s formulation of technology as a Wittgensteinian form of life (as I wrote about in my recent thesis) appears to me to be an appropriate joining of the human being and our technology, like Kevin Kelly’s ‘technium’, a kind of skin. But just as it becomes more deeply insinuated into our lives, there is something discomfiting about it, something unnatural, something foreign. Something alien, perhaps.
The international system is a complex and convoluted thing, and sets the framework against which States are measured for their effectiveness, righteousness, or other measures that could serve as proxies for legitimacy: transparency, robustness, even happiness, or goodness. According to these indices, Ireland performs reasonably well – very well actually. It is the seventh most ‘unfragile’ country in the world; the eleventh most ‘good’; the 18th most transparent; and the 19th happiest. Most of these indices combine different metrics such as GDP, social metrics like unemployment, education rates, and so on, which tend to mean that Ireland – and other countries – won’t deviate too much from one ranking to the next. So Ireland performs well as a country. However, the combination of the EU Crisis, Brexit, and Trump’s America seem to represent a trifecta of bad things over which Ireland has little or no control, and could send the country hurtling down those indices. So if Ireland has so little control over these shaping factors, is Ireland in fact a legitimate country, a genuinely sovereign power?
The election of Donald Trump may signal a slap in the face for our neoliberal orthodoxy, but it’s certainly not a death blow. It remains to be seen how effective he will be in disrupting the stasis that has gripped western liberal democratic governance for much of the past quarter century. That it requires disruption is certainly true; reform, at least. But it remains unclear what will replace it other than a ball of resentment and anger. Just as Rick Page declared that ‘hope is not a strategy’ in 2001, the same can be said of anger. But what has that got to do with vegetarianism? Stick with me.