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A brief history of Franklin Delano Roosevelt, the “Friend of Labor”

Because of the late unpleasantness, there’s been a lot of debate among a certain kind of Leftist as to what attitude the Left ought to take towards the Democratic Party’s big win at the polls, and the grassroots efforts by eager young Obamarchists to help bring it about. In the name of critical support, many state Leftists — particularly those who fancy themselves Progressives — urge other Leftists to hop on board the Democratic Party train; those who are a bit more skeptical, point out that, for people seriously concerned with peace, civil liberties, labor radicalism, anti-racism, ending bail-out capitalism,and so on, an Obama Presidency is an extremely limited victory at best, and those who know a bit of history point out that the Democratic Party has been the graveyard of social movements for over a century now, with one movement after another being diverted from grassroots action on behalf of their primary goals into the secondary or tertiary goals of bureaucratic maneuvering, party politicking, canvassing, fund-raising, or shamelessly apologizing for Democratic Party politicians. And once they go in, movements more or less never come out.

Perhaps not surprisingly, given the current economic crisis, in discussions like these a lot of electoralist Progressives very quickly dig up the decaying corpse of Franklin Roosevelt, apparently in order to demonstrate a case where so-called critical support from the Left worked — that is, it supposedly worked because it supposedly got us the New Deal, and the New Deal supposedly represents a series of victories that Leftists should feel good about. The problem is that this picture is false in just about every detail. The New Deal was achieved in spite of the grassroots efforts of the American Left, not because of them. It was, in fact, put through largely as a means to co-opt or stifle the American Left. And what was put through ought to be considered a travesty by anyone for whom economic Leftism is supposed to mean an increase in workers’ power to control the conditions of their own lives and labor, rather than an increase in government’s power to make businessmen do what politicians want them to do.

So here is a brief history, contributed by a member of the Movement for a Democratic Society listserv (in response to a series of uncritical critical support apologetics and name-drops to Roosevelt), of the administration of Franklin Delano Roosevelt, the friend of labor and patron saint of the American Progressive Left.

From: bob
To: MDS-Announce
Date: 5 November 2008 7:51 PM

Oct. 1933, 4 strikers killed in Pixley Ca. textile strike.

Early 1934, Roosevelt intervenes in the auto industry on behalf of company unions as opposed to worker organized unions.

In 1934, General Strikes in Toledo, San Francisco and Minneapolis began to threaten the capitalist order.

IN 1935, the Wagner Act was passed to regularize labor relations. The NLRB was set up to mediate between labor and capital ending the surge of general strikes.

In 1936-7, workers began to use the sit down strike to great advantage. In 1937, the Roosevelt appointed National Labor Relations Board declared them to be illegal. Later the Supreme Court in 1939, dominated by pro-Roosevelt judges, declared sit-down strikes to be illegal, taking the wind out of the sails of the labor movement.

When labor leaders tried to gain Roosevelt’s support in critiquing the killing of 18 peaceful workers in the steel strikes of ’37, Roosevelt refused, thus condoning the killings.

IN 1938 and 39 with rising unemployment, Roosevelt cut programs for the poor and unemployed.

The passing of the Social Security Act institutionalized the incredibly regressive payroll tax while postponing and benefits and establishing a retirement age beyond the life expectancy of workers so that payments would be minimal. Additionally, most women and Afro-Americans were purposefully not covered by the Act. At the time it was established the NAACP protested the racism inherent in the exclusions of most job categories employing blacks. The original act was also blamed for contributing to the economic downturn of 1937 because the government collected taxes from workers but paid no benefits to workers during this time period. Initially, no benefits whatsoever were to be paid until at least 1942. Amendments in 1939 changed that to 1940 but only encompassed a tiny minority.

Friend of Labor Roosevelt in 1940 signed the Smith Act which had been proposed by a Democrat and passed by a Democratic Congress. The first prosecutions were ordered by Roosevelt’s Attorney General Francis Biddle. Unfortunately, the split between the orthodox communists and the Trotskyists resulted in the persecution of the Trotskyists.

When the Federal Theater Project planned a musical production in 1937 attacking corporate greed, Roosevelt shut it down. He then had the theatre padlocked and surrounded by armed soldiers.

So much for the concept of political space under the Democrats.

One mistake rather consistently made by a good chunk of progressives is to frame an analysis based on the paranoia of the extreme right wing, taking their statements as if they were facts.

So if Sean Hannity and Rush Limbaugh and their ilk criticize some facet of American life or history (for example FDR as being some sort of left enabler), the progressives then want to disagree completely with Hannity et al and thus accept whatever BS he put forward but take the opposite point of view on it. So we then have progressives defending Roosevelt’s supposed progressive leanings or opening political space for the left or whatever phrasing suits their purposes. It’s not helpful to let the extreme right thereby define the nature of political discourse. It leads to an incredibly false and warped view of society and history.

Rather than helping to create an opening for the left in the 1930s, Roosevelt did what he could to shut off all openings that had been created by the workers themselves. He ended the surge of general strikes, then he ended the surge of sit down strikes. He put a stop to progressive artists. Clamped down on the radicals of the time period. Condoned the police and national guard killing of protesting workers. Collected regressive taxes from workers while promising them pension benefits at a point in the future for those fortunate enough to survive their employment and avoid an early death.. He continued racist and sexist policies especially relating to employment, government sanctioned discrimination and unfair dispersal of social benefits.

The main thing I would want to add to the analysis is that, unfortunately, I don’t think that the veneration of St. Franklin is solely due to the rush to take an equal-but-opposite reaction to the vilification of Roosevelt by plutocratic Right-wing hacks like Limbaugh or Hannity. The attitude is much older than Right-wing hate radio, and I think it is deeply rooted in the historical narratives and the self-conception of the Progressive wing of the Left. At the time Roosevelt went on a full-bore attack against the radical Left but enjoyed the support of the professional-class Progressive Left — whose influence he dramatically increased, and whose fortunes he subsidized on the taxpayer’s dime, with his massive expansion of the civil service and government planning bureaucracy. And he is venerated today by so many on the Left because so many on the Left continue allow their message to be set by the agendas of the political parties and by the nostrums of mid-20th century vital center corporate liberal politics. The counter-historical hagiography isn’t just a way of reacting to the Right; it’s also a way that the Establishmentarian Left keeps the radical Left in line, diverts all too many of us into the failed strategy of increasing workers’ power by increasing government power, and blinds all too many to the fact that their efforts within or on behalf of the Democratic Party are failing repeatedly, or when they succeed, inevitably succeed in increasing the power of professional government planners, without any significant gains for ordinary workers.

So it is really refreshing, at this historical moment, to see some folks challenging St. Franklin from the Left. And it’s deeply unfortunate, but not surprising, that it is refreshing to see that. It ought to be easy and common to make the Leftist case against a millionaire dynastic politician who officially kicked off his administration with a series of massive bank bail-outs, systematically attacked labor radicals, created a bureaucratic apparatus intended to buy off and domesticate labor moderates and conservatives, while sidelining or criminalizing labor’s most effective tactics, and presided over repeated physical attacks on organized workers. A millionaire dynastic politician who, in 1936, ordered J. Edgar Hoover to ramp up federal surveillance of questionable domestic political groups, and who aggressively dispensed with traditional restraints on unilateral executive power in order to pack the courts in favor of his own policies and to elevate himself to President-for-Life. A President-for-Life who conscripted millions of workers in the United States’ first ever peacetime military draft, who then spent a couple years deliberately wangling his way into a position where he could throw his new conscript army into the largest and most destructive war in the history of the world, who then, using the exigencies of a global war on tyranny as his excuse, drove Congress to create the House Un-American Activities Committee, imprisoned war protesters and political opponents on sedition and espionage charges, extracted no-strike agreements from the now-politically-controlled labor unions, commandeered virtually every good and imposed massive rationing and government-mandated wage freezes on American workers, created the modern military-industrial complex, ordered the firebombing of hundreds of German and Japanese cities, and, with a series of unilateral executive orders and military proclamations, summarily seized the property of hundreds of thousands of Japanese Americans, imposed arbitrary curfews on them based solely on their nationality, and finally sent in the military to roust them out of their homes and march them into concentration camps scattered across the American West.

Unfortunately, that kind of talk doesn’t square with the preferred historical narrative of Democratic Party politicians, and (therefore) it doesn’t much suit those who have ambitions that depend on currying favor with Democratic Party politicians. So it’s not the sort of thing that you hear much about. But it is the sort of thing that we can remember, and that we can talk about, whether they want us to or not.

See also:

So you are in favor of personal money holes?

One of the points that I wanted to stress in my recent response to Danny Blogaduce’s recent article on left-libertarianism is that, at least as far as it touches on questions of strategy and practical politics, Blogaduce is more or less right about the kind of thing he calls libertarianism — that is, the sort of gradualist and reformist pet projects advanced by limited-statist outfits like Cato and the Libertarian Party. (The problem with his article is that he wrongly thinks that what he thinks of as libertarianism is all there is to libertarianism — an odd stance to take in an article responding to a radical Left, anti-electoralist market anarchist.)

But Yglesias is right that minimal-statist reformism, more or less necessarily, depends on an unrealizable and ultimately incoherent notion of State neutrality, and that, strategically, it also inevitable falls into the trap of trying to intervene in government policy debates while taking the basic presuppositions of that debate for granted, on the foolish belief that by doing so we will somehow be able to restrain or undermine the manipulation of that debate and that policy apparatus by the well-organized and well-funded forces that created it and that continue to rig the matches and game the system. There’s a reason why (reformist, minimal-statist) libertarians so often lose track of the subject and smother the revolutionary notion of freed markets and free association with a bunch of tax-subsidized choice programs, outsourced government monopolies, and other cockamaimey privateering schemes. If you start out by trying to take hold of a system of domination rather than resisting it, and by trying jump into a rigged debate rather than challenging the notion underlying the debate itself–where you’re allowed to file slowly away at only one of the bars of the statist cage, while leaving all the other criss-crossing bars in place, unchallenged or (more commonly) simply unmentioned–then you shouldn’t be surprised when your attempt to intervene in that debate ends up consisting of little more than No reasonable person is advocating that we are going to stop destroying money! But the American people earned that money. They have the right to decide how it should be destroyed.

When the limits of Beltway consensus policy debate are the limits on what a reasonable person can advocate, what decent people have to do is to start being unreasonable. Anything else, and you’d better just learn to love the money fires. Because that’s all you’re getting, even if you somehow managed to win.

See also:

Shorter Bonaduce

The Danny Bonaduce of the Blogosphere responds to Roderick’s Cato Unbound article on left-libertarianism in Politics Compromises the Libertarian Project:

The central point of Roderick Long's essay seems completely correct to me—powerful actors in society seek to use their power in order to manipulate the state apparatus to get what they want. Corporations are powerful actors in our society, and they want money. Thus, what corporations are after in politics is political action that gets them money and whether or not this coincides with the dictates of a purist laissez faire vision is a matter of mere happenstance.

In what I find a puzzling move, Long thinks that the main upshot of this is to cast doubt on the legitimacy of castigating libertarians as corporate stooges. I would say the real upshot is to cast doubt on the cogency of the libertarian enterprise. Thinkers affiliated with the libertarian movement have had many smart things to say on individual topics, but the overall concept of a state apparatus that simply sits on the sideline watching the free market roll along is impossibly utopian. People are going to try to manipulate the state to advance their own ends.

Well, I certainly agree with that.

That’s part of the reason I’m a market anarchist, not a Constitutionalist or a minimal-statist. And, while I can speak only for myself, last I checked, that’s why Roderick is a market anarchist, too.

But DBOB is puzzled, apparently because it hasn’t occurred to him that a libertarian might envision forms of social organization (and forms of resistance to corporatism) outside of the political apparatus, and so he concludes that libertarianism offers no realistic proposals for resisting corporate power-grabs and big business’s domination of the public policy space. Apparently disarming your enemy doesn’t count as a realistic or desirable strategy; Yglesias prefers to shoot first and ask questions later. And, he figures, as long as everyone’s going to be going around robbing each other anyway, we all ought to get together and get some of it while the getting’s good.

As far as political strategery goes, Yglesias’s article is perfectly correct as a critique of what he calls libertarianism–that is, the sort of thing engaged in by soft limited-govermentalist outfits like Cato or the Libertarian Party. (Whether it’s morally acute is quite another matter; not having any realistic way of achieving anti-robbery goals is no reason to jump wholeheartedly into counter-robbery instead, unless you think that the desirability or undesirability of particular political-economic end states overrules any consideration of the propriety of the means by which you promote or avoid them. Maybe Yglesias thinks that; but he’s given no argument in favor of it.)

But be that as it may, his complaints of utopianism seem strangely selective. As Yglesias himself points out, Cato is hardly alone in its failure to achieve practical results: American progressives aren't doing all that great a job of resisting corporate power or stopping the government from sticking its hands into workers pockets for the benefit of endangered capitalists, landlords, and moneylenders. He then uses this as an opportunity to praise the Institute for Justice and to throw out a recruitment pitch for libertarian allies in Progressive causes. But what he seemingly fails to consider is that maybe the problem isn’t with a lack of numbers, but rather with the toolkit itself–that those tools are really traps, which end up enveloping and smothering any attempt at realizing your primary goals in the tremendous secondary effort required just to be able to wield them.

In Anarchy, there is another way. If we stop trying to build the structures envisioned by the Left using the tools of the ruling class, and if we refocus our efforts on achieving our goals by means of people-powered organizing, voluntary association, grassroots mutual aid, and person-to-person solidarity, then workers can get what we need through free markets and free association. When the things that matter most in our lives are the things that we make for ourselves, each of us singly, or with many of us choosing to work together in voluntary associations, there will be no need to waste years of our lives and millions or billions of dollars fighting wars of attrition with back-room king-makers or trying to keep erstwhile friends in office on the right track–because we will not need to get any of the things that they are trying to hoard. When we expect the State to limit itself through the very process that gives it power, or when we go after the State's patronage, politics makes prisoners of us all. But freedom means that when the powers that be try to rope you along for something stupid, or try to snuff out something brilliant, we can turn around, walk away, and do things for ourselves—whether they like it or not.

See also:

The ALLied invasion of Cato

(Via Austro Athenian Empire 2008-11-10 and a bunch of other places.)

Congratulations to Roderick for heading up a round-table discussion in the latest Cato Unbound on corporate power, with a fine introductiory essay on left-libertarianism, and left-libertarian takes on corporatism, the alliance of big government and big business, class, and vulgar libertarian conflation of freed markets with actually-existing capitalism. Our efforts to cover the world with lying, thieving mutualism proceed apace.

Defenders of the free market are often accused of being apologists for big business and shills for the corporate elite. Is this a fair charge?

No and yes. Emphatically no—because corporate power and the free market are actually antithetical; genuine competition is big business's worst nightmare. But also, in all too many cases, yes —because although liberty and plutocracy cannot coexist, simultaneous advocacy of both is all too possible.

First, the no. Corporations tend to fear competition, because competition exerts downward pressure on prices and upward pressure on salaries; moreover, success on the market comes with no guarantee of permanency, depending as it does on outdoing other firms at correctly figuring out how best to satisfy forever-changing consumer preferences, and that kind of vulnerability to loss is no picnic. It is no surprise, then, that throughout U.S. history corporations have been overwhelmingly hostile to the free market. Indeed, most of the existing regulatory apparatus—including those regulations widely misperceived as restraints on corporate power—were vigorously supported, lobbied for, and in some cases even drafted by the corporate elite.[1]

Corporate power depends crucially on government intervention in the marketplace.[2] This is obvious enough in the case of the more overt forms of government favoritism such as subsidies, bailouts,[3] and other forms of corporate welfare; protectionist tariffs; explicit grants of monopoly privilege; and the seizing of private property for corporate use via eminent domain (as in Kelo v. New London). But these direct forms of pro-business intervention are supplemented by a swarm of indirect forms whose impact is arguably greater still.

. . . So where does this idea come from that advocates of free-market libertarianism must be carrying water for big business interests? Whence the pervasive conflation of corporatist plutocracy with libertarian laissez-faire? Who is responsible for promoting this confusion?

There are three different groups that must shoulder their share of the blame. (Note: in speaking of "blame" I am not necessarily saying that the "culprits" have deliberately promulgated what they knew to be a confusion; in most cases the failing is rather one of negligence, of inadequate attention to inconsistencies in their worldview. And as we'll see, these three groups have systematically reinforced one another's confusions.)

Culprit #1: the left. Across the spectrum from the squishiest mainstream liberal to the bomb-throwingest radical leftist, there is widespread (though not, it should be noted, universal)[10] agreement that laissez-faire and corporate plutocracy are virtually synonymous. David Korten, for example, describes advocates of unrestricted markets, private property, and individual rights as corporate libertarians who champion a globalized free market that leaves resource allocation decisions in the hands of giant corporations[11]—as though these giant corporations were creatures of the free market rather than of the state—while Noam Chomsky, though savvy enough to recognize that the corporate elite are terrified of genuine free markets, yet in the same breath will turn around and say that we must at all costs avoid free markets lest we unduly empower the corporate elite.[12]

Culprit #2: the right. If libertarians' left-wing opponents have conflated free markets with pro-business intervention, libertarians' right-wing opponents have done all they can to foster precisely this confusion; for there is a widespread (though again not universal) tendency for conservatives to cloak corporatist policies in free-market rhetoric. This is how conservative politicians in their presumptuous Adam Smith neckties have managed to get themselves perceived—perhaps have even managed to perceive themselves—as proponents of tax cuts, spending cuts, and unhampered competition despite endlessly raising taxes, raising spending, and promoting government-business partnerships.

Consider the conservative virtue-term privatization, which has two distinct, indeed opposed, meanings. On the one hand, it can mean returning some service or industry from the monopolistic government sector to the competitive private sector—getting government out of it; this would be the libertarian meaning. On the other hand, it can mean contracting out, i.e., granting to some private firm a monopoly privilege in the provision some service previously provided by government directly. There is nothing free-market about privatization in this latter sense, since the monopoly power is merely transferred from one set of hands to another; this is corporatism, or pro-business intervention, not laissez-faire. (To be sure, there may be competition in the bidding for such monopoly contracts, but competition to establish a legal monopoly is no more genuine market competition than voting—one last time—to establish a dictator is genuine democracy.)

Of these two meanings, the corporatist meaning may actually be older, dating back to fascist economic policies in Nazi Germany;[13] but it was the libertarian meaning that was primarily intended when the term (coined independently, as the reverse of "nationalization") first achieved widespread usage in recent decades. Yet conservatives have largely co-opted the term, turning it once again toward the corporatist sense.

. . .

Culprit #3: libertarians themselves. Alas, libertarians are not innocent here—which is why the answer to my opening question (as to whether it's fair to charge libertarians with being apologists for big business) was no and yes rather than a simple no. If libertarians are accused of carrying water for corporate interests, that may be at least in part because, well, they so often sound like that's just what they're doing (though here, as above, there are plenty of honorable exceptions to this tendency). Consider libertarian icon Ayn Rand's description of big business as a persecuted minority,[14] or the way libertarians defend our free-market health-care system against the alternative of socialized medicine, as though the health care system that prevails in the United States were the product of free competition rather than of systematic government intervention on behalf of insurance companies and the medical establishment at the expense of ordinary people.[15] Or again, note the alacrity with which so many libertarians rush to defend Wal-Mart and the like as heroic exemplars of the free market. Among such libertarians, criticisms of corporate power are routinely dismissed as anti-market ideology. (Of course such dismissiveness gets reinforced by the fact that many critics of corporate power are in the grip of anti-market ideology.) Thus when left-wing analysts complain about corporate libertarians they are not merely confused; they're responding to a genuine tendency even if they've to some extent misunderstood it.

— Roderick Long, Cato Unbound (2008-11-10): Corporations versus the Market; or, Whip Conflation Now

Read the whole thing. It’s great.

The post has already provoked a lot of discussion. Some of it — for example, from Wirkman 2008-11-10, Peter Klein 2008-11-10, and Will Wilkinson 2008-11-10 — is insightful and raises important issues. I’ll also be interested to see the upcoming promised replies from Steven Horwitz, Dean Baker, and the Danny Bonaduce of the Blogosphere. The commentary is a bit much to cover fully here, and is getting hashed out in comments threads, anyway; but I will say that I’m a bit puzzled about this from Will Wilkinson:

But this hints at a thicket of trickier issues. We want a system in which profit-seeking behavior creates the greatest net positive externalities (like continuously increasing the consumer's share of the cooperative surplus from mundane purchases). But positive spillover maximization within the constraints of a sub-optimal overall system is really desirable, despite the less-than-best incentive structure.

Dude, I just want Sam Walton to get his cold, dead hands out of my pockets. The rest is all details, as far as I’m concerned.

In any case, it seems to me that whether or not Wal-Mart and its business practices ought to be regarded with admiration, contempt, or indifference is really an importantly separate question from the question of whether or not Wal-Mart would have a sustainable business model under freed markets. If Wal-Mart as we know it could not exist but for State privileges, that’s reason enough for libertarians to be wary of reflexively defending Wal-Mart’s bidniz practices as examples of the free market at work, even if it’s not yet clear whether or not libertarians ought to find Wal-Mart objectionable (as a matter of thickness from consequences, and it seems to me that Roderick’s point has to do more or less entirely with the simpler point about sustainability, not the more complicated point about how to feel about the State-dependent business in question.

Meanwhile, Jesse Walker also kindly posted a notice over at Hit and Run, which provoked a discussion in which Hit and Run commenters were fully able to live up to their reputation for fair, insightful, and thought-provoking discussion of issues in libertarianism. For example, here’s the top comment in its entirety:

joshua corning | November 10, 2008, 2:14pm | #

If libertarians are accused of carrying water for corporate interests, that may be at least in part because, well, they so often sound like that’s just what they’re doing

Fuck you Roderick Long.

I mention the Hit and Run thread, though, mainly because it contains the nicest illustration you could possibly hope for of vulgar libertarian reasoning. Roderick wrote:

In a free market, firms would be smaller and less hierarchical, more local and more numerous

To which R. C. Dean replies:

I don’t see why. Just to take one example of a market that is pretty free of overt government intervention of the kind listed above: Bookstores. Most smaller, less hierarchical local bookstores are now history, replaced by Big Box Bookstores and on-line booksellers that have huge inventories and lower prices.

So, you see:

  1. Big box bookstores are more successful than smaller, more localized bookstore in the (unfree, government-regulated, privilege-infused, development machine-driven) actually existing market.

  2. Therefore, big box bookstores will be more successful than smaller, more localized bookstores in the free market.

Far be it from me to bag on Borders and Barnes and Noble — I like them each a lot. But this notion that we can just look at their current market success, under the constrained and distorted conditions of the actually-existing unfree capitalist market, in which their business model is fundamentally dependent on the use of government highways to ship huge piles of books, on the use of the government development machine to seize huge tracts of land and lucrative subsidies to artificially encourage big box retail outlets, and, lest we forget, on government copyright laws that forcibly restrict booksellers to a limited number of centralized, monopoly-priced suppliers; without them, any jackass with a printer or a Kinko’s card could start her own local bookstore for little more than the cost of ink and paper — the notion, I say that we can just look at their current success on the unfree market and immediately infer it to be the result of processes that would continue with no noticeable reduction in a freed market, is desperately in need of a substantive argument that has not been given. Economies of scale only seem to matter here because, as usual, the costs of scale (like, the freed-market cost of consensually acquiring big blocks of contiguous land; like, the freed-market cost of competing with hyperlocal, extremely low-cost competitors that current laws force out of business) are being ignored, and while the rest of the (artificially centralized, subsidized, monopoly-protected) corporate market is assumed to remain fixed just as it is, even though the whole supply chain would in fact be radically altered by freed markets.

See also:

On sound and fury

I spent most of this morning reading through The American Prospect‘s recent insert on the politics of mental illness. With only two exceptions, the articles generally range from dull political hack-work to unsettling exercises in missing the point to disturbing demands for massive, federally-driven centralization and escalation in the size, scope, power, and invasiveness of State-backed institutional psychiatry, its regimentation of everyday life, and its access to fresh captives to call patients. (The two exceptions were a first-person account by a woman who had been diagnosed as schizophrenic, which is mainly about how you should be nice to people who have been labeled mentally ill and treat them like human beings worthy of your concern; and another article on treatment alternatives, which spends about half of the article talking about Clubhouse model centers, which were founded by former inmates of the psychoprison system, which are strictly voluntary, and which are organized around principles of participation and equality among the crazy owner-residents and their hired helpers.)

I was originally referred to the feature by an Utne online feature focusing on the articles that had most to do with the intersection between institutional psychiatry and the prison system; the point of that feature (and the articles it referenced) was to call for more diversion programs and mental health courts. If you’re not familiar with the concepts, the way a diversion program works is this: somebody, usually somebody poor, gets busted by the cops for doing something that endangered nobody, or at most endangered herself, like consensual drug use, or prostitution, or just acting kind of funny in public, but which other, usually more privileged, people in her society find distasteful, contemptible, or trashy. She is forcibly restrained and locked in a cage for this victimless crime. Some professional busybody, usually a shrink or a government social worker, is sent by to declare that the poor thing can’t help herself, and that, rather than being locked in a cage for even longer, she should have a judge order her into a program that will teach her what a worthless shit she has been all her life, and how she needs to submit to the help being forced on her by court order so that she can live a worthwhile and healthy life, where healthy is defined as holding a low-wage job in a legal capitalist workplace, paying a landlord regularly for an apartment which you keep reasonably neat and tidy, and generally living up to a lowered set of social expectations and not acting in ways which your neighbors find obnoxious. It is an overt tool of normalization through the use of force and the threat of even more violent measures against a captive victim-beneficiary (usually, the threat of throwing you back into a hellhole jail or prison; if you have children, this is often accompanied with the threat of abducting your children and putting them into the hellhole foster care system). This is then passed off as an act of liberal humanitarianism and wise statesmanship by self-congratulatory government legislators, judges and bureaucrats. These programs typically make use of special court systems in which defendants are stripped of normal procedural rights on the excuse of a non-adversarial process supposedly being carried out for the good of the defendant’s soul — like a mental health court, which is a special court of inquisition, in which defendants have no right to a trial by jury, no due process rights against self-incrimination, and in which it is expected that the defendant’s legal representative will be collaborating with the judge, with or without the knowledge of her client, to come up with invasive and controlling treatment regimens of captivity in institutions, submission to all kinds of invasive surveillance by doctors and government hirelings, and, more or less invariably, some form or another of forced drugging, with the threat of prison used as a back-up plan if the defendant refuses to comply. Once again, this reversion to the standards of jurisprudence popular in the early modern trials for heresy and witchcraft, usually inflicted only to control the behavior of non-violent offenders, i.e., as an act of aggression against those who have done nothing to invade anyone else’s rights, is passed off as both pragmatic cost-control and humanitarian concern for its victims.

Of course, it’s generally true that diversion programs and mental health courts and the like are in some ways notably better than what they replace — that is, the torture and confinement of harmless people in government jails and prisons. Being whacked on the head with a hammer is better than being shot in the head by a shotgun; but if someone came up to me and said I ought to kill you for what you’ve done, but, you know, I feel sorry for you, so I’m going to divert you into the hammer-whacking instead, I think the proper response is, Well, don’t do me any favors. The real solution is for the State to stop violently persecuting people who aren’t invading anyone else’s rights, and for shrinks and social workers and all the rest of the crew to confine themselves to offering help to those who are looking for help, rather than having a dangerous street gang grab people off the street for their own particular use.

But of course you won’t see that, or anything like that, unless, and until, the majority and the politico-therapeutic power elite no longer agree amongst themselves more or less unanimously on the propriety of treating anyone who can be labeled crazy as something less than a fellow individual human being, with her own thoughts, desires, goals, dreams, and reasons for doing the things that she does. But of course if you insist on respecting a crazy person’s inner life, or on taking her seriously as a human being with thoughts and reasons of her own, which, even if you disagree with those thoughts and reasons, can and ought to be understood and engaged with, rather than fixed, then you will be immediately shouted down by a hooting horde of self-appointed experts and advocates who will insist that you are romanticizing a serious illness, and who will make ridiculous pronouncements like this comment in response to an article written after David Foster Wallace killed himself:

It is nothing more than dangerous romanticism to think that we can logic our way out of mental illness.

Note: Nobody had made this claim anywhere in the article or in the previous comments. Self-appointed mental health advocates very often try to establish themselves as caring by throwing out these scattershot accusations that somebody, somewhere is advocating a callous and trivializing just-suck-it-up sort of response to serious emotional suffering, regardless of whether or not anyone has actually said anything of the sort. –R.G.

As a culture, we need to start accepting that the gifts of the mentally ill — in this case, I’m told, his brilliance as a writer and thinker — often come with dangerous deficits.

But thinking and writing wasn’t enough to cure this man’s illness, just like a bottle of Wild Turkey wasn’t enough, either.

Don’t think you can make sense out of youngish man hanging himself. There is no sense in it. It is mental illness. Untreated mental illness, that had probably been overly glorified as profundity.

— Gina Pera, in re: David Foster Wallace (1962–2008)

The problem is that this is utter nonsense. We’re not talking about someone who, oops, managed to hang himself by accident. He had his own reasons for doing so, and everyone I know, either personally or through writing, who killed themselves or tried to kill themselves, had some fairly specific reasons for wanting to die. Often they are willing to tell you what those reasons are if you ask, or even if you did not ask. These are acts that are invariably part of a larger life story, and they are always done for perfectly explicable reasons that are plausibly connected with what somebody is going through in their life.

Those reasons, once explained, may be bad reasons; they may even be bizarre reasons. But it is completely irresponsible, and chillingly dehumanizing to the people whose lives you claim to care about, to talk as if those reasons just didn’t exist, even when it’s been explained to you what they were, or as if they can simply be waved off just so many meaningless chirps coming from a broken brain, rather than the results of a serious and impassioned process of reasoning and deliberation. Bad reasons need to be engaged with, not fixed, and the fact that you happen not to agree with them doesn’t make them any less real, or any less important in understanding why people do what they do, or any less vital to understanding the best way to help them if you really care about their lives.

One of the important points that Peter Breggin makes repeatedly in Toxic Psychiatry is the way in which official psychiatric ideology about mental illness literally dehumanizes people labeled crazy, and provides an excuse for laziness and aggressive disregard for the integrity of mental patients’ lives. The problem is almost never that what somebody being labeled crazy does or says cannot be understood; it’s that the rest of us fail, or actively refuse to understand it, and we rationalize our failure and blame it on the person herself:

Biological psychiatrists–nowadays most psychiatrists–are fond of saying You can’t talk to a disease. The communication of so-called schizophrenics makes no sense at all to these doctors who want to control symptoms, such as hallucinations and delusions, with drugs, electroshock, and incarceration.

The idea that these extremes of irrationality are due to a disease is inseparable from the survival of psychiatry as a profession. If schizophrenia is not a disease, psychiatry wold have little justification for using its more devastating treatments. Lobotomy, electroshock, and all of the more potent drugs, including neuroleptics and even lithium, were developed at the expense of locked-up people, most of whom were labeled schizophrenic. The search for biochemical and genetic causes keeps psychiatrists, as medical doctors, in the forefront of well-funded research in the field. The notion that patients have sick brains justifies psychiatry’s unique power to treat them against their will. It also bolsters psychiatry’s claim to the top of the mental health hierarchy. In short, if irrationality isn’t biological, then psychiatry loses much of its rationale for existence as a medical specialty.

— Peter Breggin (1991). Toxic Psychiatry: Why Therapy, Empathy, and Love Must Replace the Drugs, Electroshock, and Biochemical Theories of the New Psychiatry. New York: St. Martin’s Press. 23. #

He stresses that this is true of so-called affective disorders just as it is true of so-called schizophrenia.

When we cannot readily identify with the depressed person’s plight, more often it is due to our own lack of understanding than to the obscurity of the causes.

— Peter Breggin (1991). Toxic Psychiatry: Why Therapy, Empathy, and Love Must Replace the Drugs, Electroshock, and Biochemical Theories of the New Psychiatry. New York: St. Martin’s Press. 126.

And, once again, on schizophrenia:

On July 27, 1986, 60 Minutes produced a show entitled Schizophrenia. It was based on biopsychiatric theories, and one of their experts declared, We know it’s a brain disease now. It’s like multiple sclerosis, Alzheimer’s disease. On the show, vignettes of patients were presented to impress the audience with the bizarre quality of their communications, and hence the absurdity of any psychological meaning or underpinning to their disease.

The first 60 Minutes patient, Brugo, bolsters his identity with spirituality, as well as religion, and declares that he’s not extinct: And I’m Croatian Hebrew, which is Adam and Eve’s kin. And I have been Croatian Hebrew for centuries and cent–upon centuries. And I’m a Homo-erectus man, and I’m also part Neanderthal, and I mean to keep that heritage, ’cause I’m not extinct.

Packed into these few remarks is symbolism about his desperate need for personal value and dignity, his identification with religion and humanity, and perhaps his awareness of primitive impulses stirring inside himself, as well as his fear of personal extinction. Here is more than enough material to stimulate anyone’s desire to communicate with him.

The second patient, Jim, is dismissed by the interviewer because he is convinced he was shot to death when he was a baby. Yet his brief remarks seem like a metaphor for child sexual abuse by a male: I had my head blown off with a shotgun when I was two years old. And–and before that, things happened in my crib. I remember all these things and stuff, but I just remember, you know. I remember all this stuff.

A therapist with experience in listening to people immediately would wonder about what lies behind Jim’s direct hints about terrifying memories from early childhood, not to mention the symbolism of the crib in relation to his present trapped condition. More than one patient of mine has begun with just such anguished fragments of memory before discovering the agony of his or her abusive childhood and its relationship to current entrapments.

. . . The patients’ quotes were selected by 60 Minutes to demonstrate that so-called schizophrenia is a biochemical disease rather than a crisis of thinking, feeling and meaning. Yet people with real brain disease–such as Alzheimer’s, stroke, or a tumor–don’t talk symbolically like these people do.

Instead of metaphors laced with meaning, brain-damaged people typically display memory difficulties as the first sign that their mind isn’t working as well as it once did. They have trouble recalling recently learned things, like names, faces, telephone numbers, or lists. Later they may get confused and disoriented as they display what is called an organic brain syndrome. In fact–and this is very important–advanced degrees of brain disease render the individual unable to think in such abstract or metaphorical terms. The thought processes that get labeled schizophrenia require higher mental function and therefore a relatively intact brain. No matter how bizarre the ideas may seem, they necessitate symbolic and often abstract thinking. That’s why lobotomy works: the damage to the higher mental centers smashes the capacity to express existential pain and anguish. As we’ll find out, it’s also why the most potent psychiatric drugs and shock treatment have their effect.

How are we to approach people who get labeled schizophrenic? Do we think of them as troubled humans struggling in a self-defeating style with profound psychological and spiritual issues, usually involving their basic worth or identity? Or do we view them as if they are afflicted with physical diseases, like multiple sclerosis and Alzheimer’s disease, in which their feelings, thoughts, anguishes, and aspirations play no role? Do we try to understand them, or do we try to physically fix them? . . . If we are beings rather than devices, then our most severe emotional and spiritual crises originate within ourselves, our families, and our society. Our crises can be understood as conflicts or confusion about our identities, values, and aspirations rather than as biological aberrations. And as self-determining human beings, we can work toward overcoming those feelings of helplessness generated by our past spiritual and social defeats.

By contrast, the typical modern psychiatrist–by disposition, training, and experience–is wholly unprepared to understand anyone’s psycho-spiritual crisis. With drugs and shock treatment, the psychiatrist instead attacks the subjective experience of the person and blunts or destroys the very capacity to be sensitive and aware. No wonder the treatment of mental patients often looks more like a war against them. It often is.

— Peter Breggin (1991). Toxic Psychiatry: Why Therapy, Empathy, and Love Must Replace the Drugs, Electroshock, and Biochemical Theories of the New Psychiatry. New York: St. Martin’s Press. 23–26.

See also:

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