“no bread without bakeries and no sex without brothels” – more on why art “workers” have it so wrong

Posted in Uncategorized by dilettanteventures on 10/20/2014

Smokestack Lightning – Bob Black

…Steele says I am “out of my depth” in economics, oblivious to my vantage point exterior and ( if all goes well) posterior to the dismal science of scarcity. I never dip into that malarial pool, not at any depth– I drain it. I am not playing Steele’s capitalist game, I am proposing a new game. I am not a bad economist, for I am not an economist at all. Freedom ends where economics begins. Human life was originally pre-economic; I have tried to explore whether it could become post-economic, that is to say, free. The greatest obstacle, it seems to me — and Steele never does overtly disagree — is the institution of work. Especially, I think, in its industrial mode. Like most libertarians, Steele so far prefers industry to liberty that even to pose the problem of work as a problem of liberty throws a scare into him.

Elsewhere in the title essay I offer an abbreviated definition of work as “forced labor,” as “compulsory production.” Predictably a libertarian like Steele contends that the economic carrot is not coercive as is the political stick. I didn’t argue against this unreasonable opinion there because only libertarians and economists hold it and there are not enough of them to justify cluttering up the majestic breadth and sweep of my argument with too many asides…A libertarian or anybody else who can’t understand what I’m saying is either playing dumb or he really is…Only miseducated intellectuals ever have any trouble puzzling out what’s wrong with work.

Work is by definition productive and by definition compulsory (in my sense, which embraces toil without which one is denied the means of survival, in our society most often but not always wage labor). Play is by definition intrinsically gratifying and by definition voluntary. Play is not by definition either productive or unproductive, although it has been wrongly defined by Huizinga and de Kovens among others as necessarily inconsequential. It does not have to be. Whether play has consequences (something that continues when the play is over) depends on what is at stake. Does poker cease to be play if you bet on the outcome? Maybe yes — but maybe no.

My proposal is to combine the best part (in fact, the only good part) of work — the production of use-values — with the best of play, which I take to be every aspect of play, its freedom and its fun, its voluntariness and its intrinsic gratification, shorn of the Calvinist connotations of frivolity and “self-indulgence” which the masters of work, echoed by the likes of Johan Huizinga and David Ramsey Steele, have labored to attach to free play. Is this so hard to understand? If productive play is possible, so too is the abolition of work.

A job, any job — an exclusive productive assignment — is, as “Abolition” makes clear, an aggravated condition of work; almost always it stultifies the plurality of our potential powers. Even activities with some inherent satisfaction as freely chosen pastimes lose much of their ludic kick when reduced to jobs, to supervised, timed, exclusive occupations worked in return for enough money to live on. Jobs are the worst kind of work and the first which must be deranged

I have never denied the need for what the economists call production, I have called for its ruthless auditing (how much of this production is worth suffering to produce?) and for the transformation of what seems needful into productive play,…Productive play. Plenty of unproductive play, too, I hope — in fact ideally an arrangement in which there is no point in keeping track of which is which — but play as paradigmatic. Productive play. Activities which are, for the time and the circumstances and the individuals engaged in them, intrinsically gratifying play yet which, in their totality, produce the means of life for all. The most necessary functions such as those of the “primary sector” (food production) already have their ludic counterparts in hunting and gardening, in _hobbies_. Not only are my categories coherent, they are already operative in every society. Happily not so may people are so economically sophisticated they cannot understand me.

If Steele really believes that there can be no bread without bakeries and no sex without brothels, I pity him.

What I espouse is something that money cannot buy, a new way of life. The abolition of work is beyond bargaining since it implies the abolition of bosses to bargain with.

…”The Abolition of Breathing” (what a sense of humor this guy has!) is, its hamhandedness aside, an especially maladroit move by a libertarian. I am in favor of breathing; as Ed Lawrence has written of me, “His favorite weapon is the penknife, and when he goes for the throat, breathe easy, the usual result is a tracheotomy of inspiration.”

As it happens there is light to be shed on the libertarian position on breathing. Ayn Rand is always inspirational and often oracular for libertarians. A strident atheist and vehement rationalist — she felt in fact that she and three or four of her disciples were the only really rational people there were — Rand remarked that she worshipped smokestacks. For her, as for Lyndon LaRouche, they not only stood for, they were the epitome of human accomplishment. She must have meant it since she was something of a human smokestack herself; she was a chain smoker, as were the other rationals in her entourage. In the end she abolished her own breathing: she died of lung cancer. Now if Sir David Ramsey-Steele is concerned about breathing he should remonstrate, not with me but with the owners of the smokestacks I’d like to shut down. Like Rand I’m an atheist (albeit with pagan tendencies) but I worship nothing –and I’d even rather worship God than smokestacks.

“Leftists favor full employment…I favor full unemployment.” – Requiem for labor (day)

Posted in Uncategorized by dilettanteventures on 09/02/2013

The Abolition of Work – Bob Black

[A true classic on this Labor Day. This essay shows why David Graeber’s recently circulated essay “Bullshit Jobs” makes so little sense to me. Jobs are bullshit -ipso facto.]

No one should ever work.

Work is the source of nearly all the misery in the world. Almost any evil you’d care to name comes from working or from living in a world designed for work. In order to stop suffering, we have to stop working.

That doesn’t mean we have to stop doing things. It does mean creating a new way of life based on play; in other words, a ludic revolution. By “play” I mean also festivity, creativity, conviviality, commensality, and maybe even art. There is more to play than child’s play, as worthy as that is. I call for a collective adventure in generalized joy and freely interdependent exuberance. Play isn’t passive. Doubtless we all need a lot more time for sheer sloth and slack than we ever enjoy now, regardless of income or occupation, but once recovered from employment-induced exhaustion nearly all of us want to act.

The ludic life is totally incompatible with existing reality. So much the worse for “reality,” the gravity hole that sucks the vitality from the little in life that still distinguishes it from mere survival. Curiously — or maybe not — all the old ideologies are conservative because they believe in work. Some of them, like Marxism and most brands of anarchism, believe in work all the more fiercely because they believe in so little else.

Liberals say we should end employment discrimination. I say we should end employment. Conservatives support right-to-work laws. Following Karl Marx’s wayward son-in-law Paul Lafargue, I support the right to be lazy. Leftists favor full employment. Like the surrealists — except that I’m not kidding — I favor full unemployment. Trotskyists agitate for permanent revolution. I agitate for permanent revelry. But if all the ideologues (as they do) advocate work — and not only because they plan to make other people do theirs — they are strangely reluctant to say so. They will carry on endlessly about wages, hours, working conditions, exploitation, productivity, profitability. They’ll gladly talk about anything but work itself. These experts who offer to do our thinking for us rarely share their conclusions about work, for all its saliency in the lives of all of us. Among themselves they quibble over the details. Unions and management agree that we ought to sell the time of our lives in exchange for survival, although they haggle over the price. Marxists think we should be bossed by bureaucrats. Libertarians think we should be bossed by businessmen. Feminists don’t care which form bossing takes, so long as the bosses are women. Clearly these ideology-mongers have serious differences over how to divvy up the spoils of power. Just as clearly, none of them have any objection to power as such and all of them want to keep us working.

You may be wondering if I’m joking or serious. I’m joking and serious. To be ludic is not to be ludicrous. Play doesn’t have to be frivolous, although frivolity isn’t triviality; very often we ought to take frivolity seriously. I’d like life to be a game — but a game with high stakes. I want to play for keeps.

I am not playing definitional games with anybody. When I say I want to abolish work, I mean just what I say, but I want to say what I mean by defining my terms in non-idiosyncratic ways. My minimum definition of work is forced labor, that is, compulsory production. Both elements are essential. Work is production enforced by economic or political means, by the carrot or the stick. (The carrot is just the stick by other means.) But not all creation is work. Work is never done for its own sake, it’s done on account of some product or output that the worker (or, more often, somebody else) gets out of it. This is what work necessarily is. To define it is to despise it. But work is usually even worse than its definition decrees. The dynamic of domination intrinsic to work tends over time toward elaboration. In advanced work-riddled societies, including all industrial societies whether capitalist or “communist,” work invariably acquires other attributes which accentuate its obnoxiousness.

Such is “work.” Play is just the opposite. Play is always voluntary. What might otherwise be play is work if it’s forced. This is axiomatic. Bernie de Koven has defined play as the “suspension of consequences.” This is unacceptable if it implies that play is inconsequential. The point is not that play is without consequences. This is to demean play. The point is that the consequences, if any, are gratuitous. Playing and giving are closely related, they are the behavioral and transactional facets of the same impulse, the play-instinct. They share an aristocratic disdain for results. The player gets something out of playing; that’s why he plays. But the core reward is the experience of the activity itself (whatever it is). Some otherwise attentive students of play, like Johan Huizinga (Homo Ludens), define it as game-playing or following rules. I respect Huizinga’s erudition but emphatically reject his constraints. There are many good games (chess, baseball, Monopoly, bridge) which are rule-governed but there is much more to play than game-playing. Conversation, sex, dancing, travel — these practices aren’t rule-governed but they are surely play if anything is. And rules can be played with at least as readily as anything else.

Let’s pretend for a moment that work doesn’t turn people into stultified submissives. Let’s pretend, in defiance of any plausible psychology and the ideology of its boosters, that it has no effect on the formation of character. And let’s pretend that work isn’t as boring and tiring and humiliating as we all know it really is. Even then, work would still make a mockery of all humanistic and democratic aspirations, just because it usurps so much of our time. Socrates said that manual laborers make bad friends and bad citizens because they have no time to fulfill the responsibilities of friendship and citizenship. He was right. Because of work, no matter what we do, we keep looking at our watches. The only thing “free” about so-called free time is that it doesn’t cost the boss anything. Free time is mostly devoted to getting ready for work, going to work, returning from work, and recovering from work. Free time is a euphemism for the peculiar way labor, as a factor of production, not only transports itself at its own expense to and from the workplace, but assumes primary responsibility for its own maintenance and repair. Coal and steel don’t do that. Lathes and typewriters don’t do that. No wonder Edward G. Robinson in one of his gangster movies exclaimed, “Work is for saps!

The anthropologist Marshall Sahlins, surveying the data on contemporary hunter-gatherers, exploded the Hobbesian myth in an article entitled “The Original Affluent Society.” They work a lot less than we do, and their work is hard to distinguish from what we regard as play. Sahlins concluded that “hunters and gatherers work less than we do; and, rather than a continuous travail, the food quest is intermittent, leisure abundant, and there is a greater amount of sleep in the daytime per capita per year than in any other condition of society.” They worked an average of four hours a day, assuming they were “working” at all. Their “labor,” as it appears to us, was skilled labor which exercised their physical and intellectual capacities; unskilled labor on any large scale, as Sahlins says, is impossible except under industrialism. Thus it satisfied Friedrich Schiller’s definition of play, the only occasion on which man realizes his complete humanity by giving full “play” to both sides of his twofold nature, thinking and feeling. Play and freedom are, as regards production, coextensive. Even Marx, who belongs (for all his good intentions) in the productivist pantheon, observed that “the realm of freedom does not commence until the point is passed where labor under the compulsion of necessity and external utility is required.” He never could quite bring himself to identify this happy circumstance as what it is, the abolition of work — it’s rather anomalous, after all, to be pro-worker and anti-work — but we can.

What I really want to see is work turned into play. A first step is to discard the notions of a “job” and an “occupation.” Even activities that already have some ludic content lose most of it by being reduced to jobs which certain people, and only those people, are forced to do to the exclusion of all else. Is it not odd that farm workers toil painfully in the fields while their air-conditioned masters go home every weekend and putter about in their gardens? Under a system of permanent revelry, we will witness the Golden Age of the dilettante which will put the Renaissance to shame. There won’t be any more jobs, just things to do and people to do them.

The secret of turning work into play, as Charles Fourier demonstrated, is to arrange useful activities to take advantage of whatever it is that various people at various times in fact enjoy doing. To make it possible for some people to do the things they could enjoy, it will be enough just to eradicate the irrationalities and distortions which afflict these activities when they are reduced to work. I, for instance, would enjoy doing some (not too much) teaching, but I don’t want coerced students and I don’t care to suck up to pathetic pedants for tenure.

Second, there are some things that people like to do from time to time, but not for too long, and certainly not all the time. You might enjoy baby-sitting for a few hours in order to share the company of kids, but not as much as their parents do. The parents meanwhile profoundly appreciate the time to themselves that you free up for them, although they’d get fretful if parted from their progeny for too long. These differences among individuals are what make a life of free play possible. The same principle applies to many other areas of activity, especially the primal ones. Thus many people enjoy cooking when they can practice it seriously at their leisure, but not when they’re just fuelling up human bodies for work.

So the abolitionists will be largely on their own. No one can say what would result from unleashing the creative power stultified by work. Anything can happen. The tiresome debater’s problem of freedom vs. necessity, with its theological overtones, resolves itself practically once the production of use-values is coextensive with the consumption of delightful play-activity.

Life will become a game,or rather many games, but not — as it is now — a zero/sum game. An optimal sexual encounter is the paradigm of productive play. The participants potentiate each other’s pleasures, nobody keeps score, and everybody wins. The more you give, the more you get. In the ludic life, the best of sex will diffuse into the better part of daily life. Generalized play leads to the libidinization of life. Sex, in turn, can become less urgent and desperate, more playful. If we play our cards right, we can all get more out of life than we put into it; but only if we play for keeps.

Workers of the world… RELAX!