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IN SEARCH OF REALITY VI
The Elitist Personality
A Study in Thought
by
Marius Heuff
@M.Heuff
Chapter 1
Content
A sermon on the effects of elitist behaviour and the widespread aspects of elitism.
1 Elitism is the
grouping-together of the "select"; at least, those who are
"select" in the judgement of the outsider, yet, this judgement is
shared, as a rule, by those, who belong to such an elitist grouping. While the
term "elitism" carries a certain feeling of envy, as well as a
judgement of condemnation, the grouping-together of people along lines of
affinity, property, belief or profession, is such a common phenomenon, that the
term elitism is usually applied, only, to highly visible and privileged groups
of people.
2 The grouping-together of people
in clubs and committees, in government bureaucracies, religious and scientific
institutions, or, the many social, political and professional organisations
with their multiple branches and varied social activities, is a widespread
phenomenon in the larger societies, and, we do not consider such groupings to
be a disadvantage, a danger, or a divisive influence, unless the activities of
a group have become subversive or socially destructive. Indeed, most of us will
glibly endorse the activities and objectives of most of our social
sub-groupings, especially, when these groups have an aura of prestige or
conform to our concepts of social well-being.
3 Who will criticise the numerous
charitable organisations with their volunteers, canvassing for ever larger
donations, cajoling and pressuring people with the platitudes of a civil
conscience or the fuzzy obligations of a misunderstood Christianity? Who will
condemn the religious organisations and their many splinter groups, when they
are busily engaged in salvaging humanity for the Lord, unless we have been
exposed, now and then, to a financial fraud or a scandal of misconduct?
4 Where is the individual, who
will question the intentions and activities of our civil-rights groups, the
environmentalists, the protectors of consumer interests, and, all those, who
are actively saving each and everyone of us for their particular haven of
well-being? Where does he fit, the lonely eccentric, who scorns the collectors
of charity and the members of committees, the do-gooders and the socially
conscious, the organisations and institutions that are pulling and pushing us
from all sides; to give for this, conform to that, or, to praise the mediocre
and unimaginative?
5 Yet, look at those salvagers of
society, and those, who are hopefully awaiting the coming of a
6 It is not my purpose to
advocate an attitude of negative egocentricity without any consideration for
the concerns of others, nor am I advocating an attitude of empty
self-gratification and social indifference. Interestingly, most people, or,
rather, the few lonely apostates, who do and dare question the social dogmas of
thoughtless benevolence, do not turn out to be the hedonists or social atheists
they appear to be. Most often, the renegade, the lonely individual who is
rebelling against the platitudes of a commonly accepted social conscience, is
concerned, more than anyone else, with the larger framework of the human
organisation. He is concerned with the ultimate questions of equality on a
global scale, as well as the narrow egocentricity of regional patriotism and
the superficial sentimentality of mediocre leadership.
7 Rather than expressing an
attitude of irresponsible, self-centered concern, we are raising, in the
attitude of the social heretic, the question of motivation, and, in particular,
we are questioning the effects upon the larger society of the social
sub-groupings that act in an atmosphere of likeminded devotion to the
unquestioned and unquestionable ideals of their particular organisation. What
concerns us, is the emotional and intellectual synchronisation that takes place
within such elitist groupings, as well as the loss of differentiation in
attitudes and avenues of communication with outsiders. What concerns us, is the
mutual re-enforcement of self-righteousness and the comfortable, soothing and
ego-stimulating effects of belonging to an exclusive group. These are aspects that
make us wonder about the requirements of social viability, and, these are the
aspects that require a thorough analysis, in order to see the drawbacks and
pitfalls of elitist attitudes.
8 What, then, is an elitist
attitude? What do we gain, and, what do we lose, by belonging to one or other
respected group or club? What does it mean to the larger social environment,
when we are fragmented into a variety of sub-groupings, but, above all, what
psychological attitudes are likely to come to the fore, and, have to come to
the fore, when belonging to an elite?
9 The last question is the
easiest to answer, since the benefits and psychological comforts are obvious
and immense. The security associated with the knowledge that one is a member of
a respected and powerful group, is so important, that the desire to belong,
somewhere, in one or other social, religious or special-interest grouping, is
universal, and nearly all of us belong somewhere.
10 Apart from the social or
revolutionary fringe groupings, membership in a prestigious social environment
is so above question, so obviously a valuable asset, so engraved in the
positive value judgements of society, that, to question the whole structure of
sub-groupings, to analyse the phenomenon of elitism, and, to raise objections
to the validity of our tacit assumptions, may well be a more controversial
attitude than to question religious validities. After all, there is a long and
prestigious tradition of questioning religious beliefs and values, but, there
is little or no tradition of questioning the validity of social sub-groupings.
11 Our medical, psychological and
scientific experts have re-enforced, constantly, the positive aspects of social
integration and the benefits of having satisfactory relationships with other
people. The concepts of mental and social health, as well as the dogmas of the
common good, they all have enshrined the essential characteristics of socially
integrated behaviour as a totally desirable, even enviable way of life.
12 Who has, however, pointed out,
clearly, the price we pay for elitist behaviour? What group of scientists,
philosophers, or other intelligent people, has ever clearly perceived the
reasons, why an oligarchy of the select, (so obviously and logically the most
desirable utopia for social well-being), is always doomed to failure? What is
the reason, that the credibility of our scientists is, often, as much in
dispute as the credibility of old-fashioned religious dogmas? Why are so few
academically oriented people successful as political leaders? How come that the
quackery of the clever deceiver is still finding a gullible audience? Why do
reason and logic, so often, lose-out to undifferentiated emotionalism and
sensationalism? Why have the secret and select societies, the sequestered
segments of society, so often, become a target for hatred and attack?
.......
Chapter 2
Content
The rebellion against elitist attitudes.
1 The answer to all these
questions comes down to an analysis of the emotions of suspicion and mistrust.
These emotional reactions are a natural defense against elitist exclusivity and
attitudes of superiority. The almost unavoidable and often subtle attitudes of
superiority and exclusivity show themselves as mildly condescending attitudes
from a position of comfortable security. These attitudes are an inevitable
result of elitist togetherness. It matters little, whether these groupings are
religious sects or social activists, investing, continuously, in their
conviction, that they are the real contributors to society, and, that they are
the real pillars on which social well-being rests.
2 While thinking in the humility
of their activist attitudes that they devote themselves, selflessly, to the
common good of the people, there is a price to be paid, by society, for the
devotion of the elite to its well-being. However, this price is usually
perceived, only, on a vague and dull level of understanding. It is the price of
power and prestige, cashed-in as self-esteem and self-righteousness, and, frequently,
the price that is being sought is an outright gain that must flow from the
attitudes and activities of social exclusivity.
3 Why would the well-doer sacrifice his time and effort for the often ungrateful people of society, if he did not reap some emotional or intellectual reward? If he would be carrying-out his activities because of religious convictions and duties, the benefactor is earning an openly professed and consciously sought-after reward, be it in the eyes of God, or, in the judgement of the people. This is a reasonable, honest and straightforward interaction. It is a barter between God and man; a no-nonsense exchange of salvation for hard Christian work.
4 Let us now look at these
liberal, socially concerned individuals, who are so politically conscious that
they have a word for everybody, as well as a smile and a handshake for anyone
who comes within reach. These people are active in almost every conceivable
civic committee or political association. They dine and play together, they
know each other by name, first name, of course, and, they exchange their drinks
and favours freely. These socialites and concerned guardians of society do not
expect a reward in Heaven. The are too sophisticated for that. They want their
rewards right here and now.
5 The social activist gets his
reward, indeed, instantaneously. At least, he takes it instantaneously; by
appropriating the status of tacit or explicit leadership; by considering himself
an ideal and valuable member of society. However, the greatest reward of the
social activists comes, when they bestow upon each other the elitist blessing;
the blood-brotherhood of the select, as well as the inevitable stratification
of the rest of society into a variety of lesser echelons.
6 This is the inevitable result
of social activism. It is the essence of an elitist attitude, and, invariably,
with the attitude of exclusivity comes the tension of cynicism, mistrust and
suspicion from the rest of society. As we have seen, the natural defense
against elitism is the development of an emotion of suspicion and mistrust, but
the elite senses this logical reaction as an undeserved and unwarranted
ingratitude of the people, and, in an attitude of hurt pride the social
activists retreat, ever further, into their comfortable clubs.
7 The socially prominent, the
clergy, the community leaders, the scientists and intellectuals, they all get
their rewards, right now, while they are able to satisfy, almost immediately,
their hunger for influence and power, their need for being loved and respected,
as well as their anxious concerns for belonging and their need for emotional
comfort.
8 These are the lucky ones, who made it to the top in the struggle for dominance, obeying their biological instincts in the search for power and success, but, they pay a price, too, for belonging to the elite. The price is a diminished sensitivity to the needs and aspirations of the ordinary people in society. The ability to grasp a deeper understanding and a wider range of concerns is traded against the rewards of psychological comfort, social success, and a feeling of belonging to a powerful and respected group. However, the position of authority is, frequently, off-set by the experience of a sense of mistrust and an attitude of ambivalence that is being shown by the people. This experience is incomprehensible and baffling to most elitists.
9 Before those of us, bonded by
the elitism of revolutionary fervor, and, grouped together in the exclusivity
of a disgruntled anarchism, rise to overthrow the established elite, let us
acknowledge and recognise the similar elitism of the revolutionary activists;
the unhappy and restless emotions of the digruntled. Is the social dogmatism of
the rebellious activist not a glaring example of elitism? What makes you,
rebels and destroyers, what makes your undifferentiated emotionalism and
simplistic anarchy any less of an elitist attitude? What concerns do you really
have for the societies of mankind; you, who are so willing to spread the gospel
of violent change?
10 Elitism is the sense of
belonging to a fairly small and exclusive group, sequestered in attitudes of
superiority of one kind or another, be it as members of the establishment or as
revolutionaries. This elitism is a general phenomenon of collective human
behaviour, where the gain of emotional comfort and intellectual security is
obtained at the expense of a lessened understanding of, and tolerance for,
those who are different. The fulfilment of psychological needs within the
confines of an elitist grouping is paid for by a decrease in flexibility of
opinion and individualised decision-making. In an attitude of elitism, the
functions of the sovereign free will are subjugated, sometimes
catastrophically, to the emotionalism of a group-momentum.
11 Let us be aware of these
phenomena, and, let us acknowledge, that the elitist attitudes of nationalistic
sentiments and local interest groupings are, indeed, pillars for our emotional
comforts, but, they are also the seeds of future conflicts and strife, because,
inevitably, our elitist identification leaves out a segment, often, a very
large segment, of people. Let us recognise, that the price for comforting
elitist attitudes is a decreased ability to understand and communicate with
those, who are outside our social horizon or sphere of concern. Let us be aware
of the fact, that our elitist self-confidence, leads, invariably, to
hierarchical judgements and subtle condescending attitudes, bound to evoke
suspicion, mistrust, or, even, hatred.
.......
Chapter 3
Content
Is elitism avoidable?
The role of understanding
1 Can we avoid a process that is
so fundamental to human psychological needs as the mechanism of grouping-together
into a somewhat elitist entity? Is anyone of us really able to distantiate him-
or herself completely from such an attitude or practice, or, are we, who are
rebelling against the elite, grouping ourselves, subconsciously and
necessarily, into another sphere of elitist posturing? Probably, this is indeed
the case, and, it is interesting to note, for example, how often the
anti-clerical and anti-religious grouping occurs on the basis of a rather blind
and emotional intellectual elitism, rather than on the basis of a reasoned
analysis of the mechanisms of religious beliefs.
2 How often is the confirmed
atheist, an atheist of emotional convictions, as poorly founded in his beliefs
as the religious believer? After all, the religious believer has the advantage
that his structures of belief may induce, to some extent, an attitude of
humility and benevolent tolerance. The emotional atheist, and, even more
clearly, the highly emotional and totally committed revolutionary, is, by the
very nature of his beliefs in the superiority of his Cause, completely unable
to escape the pitfalls of elitism.
3 We have discussed the attitudes
of elitism in the more readily identifiable groups within society, and, we have
seen, in general terms, what the consequences are, when people adopt attitudes
that result from grouping into an elitist security. We have seen the trade-off
between comfort and conformity, between security and a reduced level of
concern, between self-esteem and suspicion. We have noted the inevitabe
tensions between the egocentric attitudes of the elitist group, and those, who
are on the outside.
4 However, it would be wrong to
assume, that the average citizen, who is obviously not involved in any
leadership role, would be exempt from the pitfalls of elitism in his search for
emotional comfort. The clustering of people into like-minded groups of friends,
leads, just as often, to an attitude of smug hedonism, a platitude of opinions,
and a lessened concern for events taking place outside the circle of family and
friends.
5 The national or regional
characteristics of a social environment, as well as the smugness and mediocrity
of opinions and accomplishments, (so well reflected in regional news-papers or
electronic media), give a good indication of the attitudes of average people.
The trivial and the ridiculous are, so often, given more attention than the
broader concerns of man`s existence, or, the struggle of the disadvantaged
outsider. There is a disquieting superficiality and traditionality about many
manifestations of social concern, because these concerns are, so often, buried
behind the worn-out expressions of a sugar-sweet religiosity.
6 The comfortable pew; the
comfortable opinion or attitude is not easily relinquished, because the
resulting anxiety and confusion would, indeed, be enormous. The mind-numbing
efforts of the never-ending struggle for affluence, as well as the artificial
stimulation of wants and desires, leaves little time for thoughts or concerns
that go out beyond the immediate surroundings. Our memory-banks, void of
serious, life-threatening experiences on a large social scale, lack the
information needed to spur our highest behavioural organiser, the free will,
into acts of understanding and tolerance, or, into attitudes of gratitude and tranquility.
We are elitist on a national scale. We are elitist on a racial scale. The
elitism of the white race is, finally, being challenged and questioned, but,
even our challengers have a long way to go, before they can escape the pitfalls
of elitism themselves.
7 In evolutionary concepts, the
function of the attitude of elitism is, clearly, similar to the biological
struggle for survival, or, the rough and tumble of competitive strife for a
position of dominance. However, we have to acknowledge, that the elitist
grouping-together of people within a larger social framework leads, inevitably,
to conflict situations between the various groupings, and, we have to
acknowledge, that this process of fragmentation has a disruptive effect on the
cohesion of the larger society.
8 Suffering, conflict, pain and
death, mostly man-made, are the age-old companions of human awareness and will
persist for a long time to come, unless we learn about the limitations of the
biological solution of a situation of conflict, which is, in essence, reflected
by the elitist attitude. There is no reason to believe, that it is impossible
to avoid elitist posturing and situations of conflict, if we understand,
clearly, the existential drives that lie behind such behaviour, and, if we
understand the price we pay for our elitist comforts.
9 Probably, we will never be able
to abolish the attitudes of elitism all-together, since the hierarchical
differentiation that lies behind the mechanisms of elitist posturing, is so
basic to human nature. The effectiveness of a communal organisation depends, to
a large extent, on hierarchical stratification and the elitist jockeying for a
position of dominance by its members. Yet, we determine, collectively, with our
attitudes and actions, the course of future events in society, and, by
consciously striving to enlarge the boundaries of our concerns to a much wider
social sphere, we may facilitate the development of a reasonably equalised and
culturally homogeneous global society, and, we may recognise, more clearly, the
limitations associated with the attitudes of elitist security.
10 However, let us guard against
the elitism associated with anti-elitist attitudes, because, so easily, the
common concerns of a few likeminded people may develop into a protectionistic
elitism, guarding themselves against the cynicism and disbelief of a
non-understanding world.
11 Can we formulate ideas and
attitudes that foster concern on a global scale, without the disrupting effects
of an elitist congregation? Can we avoid the human tendency to seek comfort in
togetherness, which comes so clearly to the fore, whenever we try to defend our
ideas and hopes against the hostility and inertia of an indifferent social
environment?
12 It is impossible, for the time
being, to give a blue-print for the development of beneficial social attitudes,
but, in general terms, we can say, that this global concern will be a product
of world-wide communications and a balanced educational system. Slowly, ideas
and concerns will find a measure of resonance in people`s minds, not, because
they are grouped together in mass-rallies or committees of social activism,
but, because in the schools of society and the living rooms of ordinary
families, throughout the nations of the world, we are learning about each
other. We are seeing each other on televison, and, slowly, we are becoming
aware of each other`s very similar problems. Let us not be overwhelmed by cheap
sentimentality, and, let us not be exploited by superficial religious appeals,
nor, should we let ourselves be bullied into a revolutionary fervor, but, let
us, voluntarily, learn about each other, and, during this process, we will give
each other the dignity and respect of individualised existence, as well as the
enlightenment of mutual understanding.
13 In spite of the fact, that the
forces of the social dogma of essential equality, expressed in the ideals of
communal sharing, lead, nearly always, to an elitist grouping of those who are
most faithful to the Socialist Ideals, the great wisdom of this social dogma is
the clear recognition, that any other form of social ideology is essentially
elitist in nature.
14 Unfortunately, our shallow
concepts about mental health re-enforce, tacitly, an elitist attitude of
maximum integration into a small-scale social environment. The clustering of
our scientific workers, the highly visible elitism of our academic and business
worlds, our churches and civic organisations, the less visible but even more
exclusive elitism of religious sects or semi-religious fraternities, the
national elitism of the fascists, or, the impatient and rebellious elitism of
the social reformers; we all are elitist, in one way or another, and, we are
certainly elitist by being affluent and white.
15 Let us broaden our concerns by
contemplation and study; in solitude, rather than in an elitist grouping. Let
us reflect on our nature and the way we behave. Let us accept some
psychological discomfort as the price we have to pay for an increased and more
balanced understanding, and, let us not be afraid to expose elitism, whenever
we see it.
16 It may be difficult, however, to
convince ourselves or our elitist friends, that we have elitist tendencies and opinions,
but, let us discuss, without sentimentality, without fear or hope, without an
eye upon the reward of eternal life in Heaven, or, the prospect of power and
prestige on earth. "We can not change our nature", you say, but then,
do we understand our nature? We certainly can make an effort to understand
ourselves better, and, at the same time, we will understand our fellow human
beings much more clearly.
.......
Chapter 4
Content
Growth pressure; the elan vital and its social manifestations.
The parallels between individual and social existence.
Psychological mechanisms of social cohesion and fragmentation.
Sub-groupings in the larger society.
The energy requirements for social cohesion.
Species differentiation; biological energy requirements.
The break-through of intelligent life.
1 The growth-pressure, or elan
vital, of a living organism is mirrored in our social organisations, but it is
probably more accurate to consider the elan vital of a single organism and the
vital energies of a multi-individual, social conglomerate, as identical in
nature, where the only difference is the level of expression.
2 We have seen, that we can trace
the processes of life from their molecular and metabolic origins within the
primordial protoplasm, where the driving pressure for these evolutionary
developments was represented by the diurnal influx of sunlight. We are able to
follow this stimulus to grow and to seek ever new, energetically higher levels
of existence, throughout all living organisms, because this is a common legacy
for every lifeform. The constant flow of energy through various biochemical
chain-reactions provides the basis for adaptability and growth, because the
living organism functions as a channel for the dissipation of a gradient of
captured solar energy. We see, that this energy-flow is also a prerequisite for
the continued existence of every life-form, because there is an inherent
instability of all biochemical reaction-patterns, and, there is a constant need
to replenish fragile substances and repair vulnerable biochemical structures.
3 Why, then, should we not see
parallels of these biological manifestations within every human individual, as
well as in the socially integrated communities of mankind? Every society is a
conglomerate of numerous sub-groupings, organised with varying levels of
intensity and internal discipline. These sub-groupings center around various
objectives and they often overlap, in the sense, that people may belong to
several sub-groupings at the same time.
4 A socially integrated grouping
comes to the fore, whenever a number of people, consciously or subconsciously,
experience the fact, that their existence and security is enhanced by bonding
together; by synchronising their interests and objectives as much as possible;
by sub-dividing chores or the work-load that has to be performed for the shared
objective of survival. Security and ease of existence may result from such a
bonding into a socially integrated entity, and, the benefits may be distributed,
equally, to each member. However, the synchronisation of goals and interests
requires, from every member, a measure of restraint in the expression of
desires and hostilities.
5 A human grouping, regardless,
how small, tends to develop a hierarchy, with a differentiation of the members
into leaders and followers. Each position within a hierarchy has its own
specific blend of dominance and adaptation; the "give and take" of
pressures and influences. A sub-grouping within society should, by definition,
acknowledge, in one way or another, that it is part of a larger entity, nl.,
the society as a whole, and, therefore, there must be a common bond of
interests between the sub-groupings of a society, before such a large social
entity can exist as a viable unit.
6 The common bonds of interest
between the sub-groupings may have been imposed by the mechanisms conquest,
and, then, this social entity may have been made viable by shared rules and
laws that are being applied to the enlarged society with scrupulous
impartiality, leading to increased contacts and trade relationships between the
sub-groupings. Such a development may, then, lead to some degree of mutual
identification and tolerance, as well as a sense of benefit arising from an
increased level of commercial and cultural exchanges, made possible by the
commonly shared rules and regulations of the larger society.
7 As soon as the central
leadership and its government institutions weaken and become corrupt, the
conflicting interests of the sub-groupings will re-assert themselves. The
interactions between the sub-groupings begin to falter, because there are no
impartial and efficient judicial mechanisms available to settle disputes. The
attitude of cooperation is then replaced by a sense of suspicion and hostility.
The larger social entity begins to fragment into antagonistic factions,
primarily, as a result of the failure to settle disputes with a competent
judicial investigation and the imposition of an impartial settlement. Civil
strife is likely to break-out and the larger unit of the society as a whole,
has, then, in essence, been destroyed.
8 Within a social organisation,
individual members tend to become attracted to each other by such common
interests as their craft or profession, local geographical and economic
interests, and, interests that are based on a similar cultural, ethnic or
religious background. The larger society can only remain in existence, if the
security of each individual and sub-grouping can be safeguarded by the larger
social entity. Contacts between the various sub-groupings have to take place in
an atmosphere of trust and reliance on the fairness of the laws of the overall
society, as well as the competence of its central government and bureaucratic
institutions.
9 Often, the ever-present
tendency to fragmentation and dissolution into warring factions can only be
prevented by a forceful union of the diverse elements within society. This can
be accomplished by a strong, central leadership, but force has to blend with
persuasion, justice and far-sighted guidance-patterns, in order to overcome a
natural increase in local resistance, nationalistic sentiments, or regional
loyalties. Without an element of persuasion, a feeling of oppression or
alienation towards the larger society and its central authorities becomes
inevitable, and, such feelings and attitudes will stifle even the most powerful
society.
10 Let us look at these phenomena
in terms of the force-fields of the "elan vital"; the growth-pressure
of an organism or a group of organisms. From a point of view that considers the
search for an ecological niche as the exploration of a "possibility of
existence", we see, how the biological machinery of each cell is fueled by
the constant utilisation of a flow of suitable energy, flowing through the
cellular system. A part, sometimes a large proportion of this energy is used to
maintain its physical and functional integrity, or, its possibility to exist as
a life-form. The living organisation has to carry-out, therefore, a constant "fight"
against the hostile pressures of the environment. As part of this
"maintenance energy", a search is carried-out for a suitable source
of biological energy; food. A balance develops, therefore, between the
available energy-supplies and its own regenerative powers on the one hand, and
the stressful environmental pressures on the other. These stresses may be
climatological, physical or predatory in nature, or, they may be shaped by
population pressures of competing lifeforms, food scarcities, or the pressures
from noxious and toxic waste-products.
11 The key to our understanding,
here, is the concept of an ecological balance between the regenerative forces
and the growth-pressures of the organism on the one hand, and, a complex of
adverse forces restricting the growth and reproduction of a lifeform, on the
other. If the regenerative forces are able to overcome the opposing forces,
growth will take place, either by an increase in the size or power of an
individual organism, or, by a process of reproduction, and sometimes, by a
combination of both.
12 Evolutionary adaptation is a
process, where existing life-forms change, slowly, into a form that is able to
cope, somewhat better, with the existing conditions, and, such a change is made
possible by a carefully controled variability of the organic constitution of a
population of individual life-forms, often, defined as a species, or, rather,
as a segment or a population of a species.
13 The "radiation" of a
successful species into a wide range of existence possibilities, is ensured by
the sexual mode of reproduction. This allows a certain variability of genetic
combinations within the limits of sexual compatibility. This concept defines
the limits of a species. If the constitutional or genetic variability of
different populations, exposed to different naturally selective pressures,
starts to exceed sexual compatibility, we have witnessed the sub-division of a
population into two different species`. Factors of geographical isolation, or,
locally varying circumstances, form the background for an enormously complex
differentiation into numerous diverse species` of life, where sexual or
reproductive compatibility between the species` has long since been lost.
14 These principles of operation
allow us to visualise the reasons for the immense variety of the species` or
gene-pools of living organisms, testing, continuously, a variety of modes of
existence. We, human beings, represent one such mode of living existence, which
has been developed during a long process of evolutionary experimentation with
the possibilities of the living organisation.
15 On previous occasions, we have
illuminated, more in detail, the specific chracteristics of life`s experiments
with the possibilities of existence for the human species. We like to
concentrate, here, on the concept of the "growth-pressure" or
"elan vital". The common characteristics of the pressure to grow are
shared by all living organisms, including the members of mankind, and, they
represent the biological force-fields that made man into what he is. We like to
acknowledge, here, the presence of these same mechanisms of a pressure to grow,
as the reason and background for the historical development of human societies
and the emergence of social sub-groupings.
16 Existence possibilities for
cellular life-forms were remarkably increased with the development of the
multi-cellular community. This occurred, when a group of cells that was already
living and working in close harmony, began to fuse into the unit of a multi-cellular
organism. Obviously, the variety of conditions to which the multi-cellular
community, (on its way to becoming a single living entity), could adapt was
much greater than the existence possibilities for a single cell. These
differences in the range of adaptability were so large, that we may speak of a
"break-through".
17 By testing the possibilities of
existence in a communal form, (with its numerous task-divisions,
specialisations in function and bonds of mutual interdependence), a completely
new field of existence was entered. This led to a rapid proliferation of
lifeforms, as well as a rapid penetration into a large number of ecological
"niches", or possibilities of existence. This torrent of evolutionary
explorations explains the quick "radiation" of multi-cellular
life-forms into a widely divergent spectrum of existence, after each
"break-through".
18 The development of
"intelligent life", (which is, in essence, the possibility to adapt
individual behaviour according to specific individual experiences), is another
break-through in the adaptability and plasticity of behavioural responses. In
the human species, additional break-throughs occurred, such as the remarkable
ability to manipulate tools and weapons, as well as the ability to communicate
feelings and concepts with the help of representative symbols. These
break-throughs, and many others, have led to a dominance of the human life-form
on earth. We see a remarkable degree of dominance over many multi-cellular and
intelligent lifeforms, but, so far, we are less certain about our ability to
dominate, or control, viral and bacterial lifeforms.
.......
Chapter 5
Content
Human societies; adaptation and compromise.
Another look at collective and individual energy relationships.
The concept of a "social constraining energy".
Mechanisms of fragmentation.
Mechanisms of oppression.
Natural leadership.
The fluidity of a natural leadership position.
1 The organisation of human
beings into social entities has, undoubtedly, a genetic basis. It seems
certain, that the mechanisms of natural selection have favoured those human
lifeforms that were capable of cooperating in small groups. Probably, this
development of social integration took place, even, before we can speak of a
specific human differentiation, but, we are also aware of a serious limitation
in the size of the social group that remains stable and viable. This limitation
appears to be related to the size of the social entity naturally selective
mechanisms have experimented with, and, it can also be traced to limitations of
physiological recognition mechanisms.
2 The much larger human societies
became only possible, when the cultural code of transmitting behavioural
guidelines provided the means for a generalised mode of mutual recognition by
the members of a large social entity, and, a measure of viability depended,
also, on the conceptual tools for a consciously willed choice to cooperate with
large groups of human beings, who were, essentially, strangers to each other.
3 Nevertheless, we still see the
same principles of the elan vital at work, irrespective of the fact, that the
adaptations of these large-scale social life-forms, (such as a large,
conglomerate human society), are now culturally encoded, rather than genetically
determined. The human society binds its members together as a group of
individuals with common interests and enhances their security through a process
of specialisation in function and mutual interdependence.
4 By sacrificing a measure of
individual freedom of behaviour, the human individual in a society or a small
group gains in security and viability, provided, he adheres to the written laws
or unwritten mores of the group. Such conforming attitudes glue the behaviour
patterns of the members of the group together, and, this grouping begins, then,
to resemble, to some extent, the physical and organic-chemical bonding of the
cells within a multi-cellular individual. However, we acknowledge, that the
social bonding processes, as well as the variability of the human individual
within society, represent a different form of complexity than the
physico-chemical relationships between the cells of a multi-cellular organism.
5 By bonding in groups, the human
individual adapts to environmental pressures in such a way, that his existence
becomes "easier", even, if it is accompanied by a certain loss of
behavioural options. The essence of social integration lies in the fact, that
it requires less energy to exist. Given a certain amount of vital energy, a
lessened maintenance requirement will lead to a proportionally greater freedom
to spend the remaining energies as we see fit.
6 Life`s search for possibilities of existence will always favour a form of existence with the least possible requirements for a maintenance energy, and, therefore, the grouping of human beings into a socially integrated entity is a natural biological phenomenon. However, we have to keep in mind a rigorous application of the principle, that a life-form seeks, always, its easiest, least demanding form of existence, and, it seeks, therefore, to express its energy-flow, as much as possible, in the form of a pressure to grow or as an exploration of possibilities of existence.
7 The combination of growth
pressure and maintenance energy constitutes the total available vital energy
for a particular life-form. Therefore, groupings of socially integrated
individuals will only come to the fore, if such a grouping-together leads to a
clear-cut reduction in the maintenance requirements for the life-forms
concerned, and, we should not forget, that the compromises in tolerance and
mechanisms of adaptation each member has to carry-out in order to live
harmoniously within a socially integrated unit, require, also, a certain amount
of "constraining" energy.
8 Only, if the energy required to
constrain the dispersive tensions between the individual members and glue the
group together into a viable and functional unit, is less, than the benefits
gained by lowering the overall requirements for a maintenance energy, only
then, will a grouping be viable. Under these conditions, the total amount of
"disposable energy" available for the individuals in the group, will
be larger than without the socially integrated unit. In short, the benefits for
the individual, derived from belonging to a social grouping, have to outweigh
the disadvantages of belonging, and, we see, always, that an individual has to
spend a certain suppression or "constraining energy" in order to
belong to a group, or, for a sub-grouping to belong to a larger social entity.
9 The advantages for a sub-group
to belong to a large entity are not always clear, nor, are the advantages of
belonging always apparent to each member of a social grouping. We have
indicated, before, that the larger unit is, often, forged by force; by a
process of conquest, or, as a result of the dominating influence of a powerful
leadership structure, and the viability of such a large, forged empire, will
depend on the continuation of an imposed bonding force, as well as on the continued
existence of the persuasive force-fields of increased trade and mutually
beneficial cultural exchanges.
10 As soon as the constraining
forces become usurped in a stifling bureaucracy or the inequities of corruption
and injustice, the benefits of belonging to a large social entity, disappear,
and, it is only the force of dominance that prevents, then, for the time being,
a break-up or fragmentation of the larger social conglomerate. A fragmentation
or break-up is bound to take place, sooner or later.
11 Oppression, means, therefore,
that the sub-grouping would be better of, if it would exist independently from
the social conglomerate it is forced to belong to, and, inevitably, such a
sub-grouping will seek to free itself from this dominance. Logical energy
relationships are, indeed, rigorously maintained in the balance of living
existence. A sub-group, dominated by force, will focus upon this force as a
common enemy, and this focus of attention becomes the cohesive factor necessary
to overcome the adverse force-field successfully.
12 This common focus of interest will intensify the bonding of the sub-groupings looking for independence, and, as a result, the flow of vital energies through the sub-groupings increases through the synchronisation of the objectives and activities of its members. The oppressing force becomes the main source of strength and the main reason for the existence of the bonding of a variety of sub-groupings. This condition of existence channels the flow of the elan vital of the sub-groupings towards the elimination of the oppressing force. Here, we have the mechanisms and energy-relationships behind rebellion and revolution.
13 Natural leadership over a small
group of socially integrated individuals depends on the power of expression,
or, the elan vital, of the dominating personality, who maintains his position
with a combination of force and persuasion. Intuitively, the followers of a
successful leader acknowledge the benefits of synchronising, at least
partially, with the "will" of the leader. The benefits are an
increased level of protection and security flowing from existing within the
sphere of influence of the leader, as well as the benefit of his intelligence,
far-sightedness and general concern for his followers. The disadvantage of
belonging to his sphere of influence is the need to suppress feelings of
hostility towards the dominating personality or disliked members of the group.
The suppression of these natural trends requires a certain "constraining
energy".
14 The balance between benefit and
disadvantage shifts easily and logically in natural leadership mechanisms. As
soon as a leader becomes weak or ineffective, his position is challenged and
his followers melt away, since he is not able, any longer, to protect them adequately.
He will be replaced by a younger leader, whose elan vital and growth-pressure
is up to the task of challenging the leader and leading the group. If the
challenge is successful, this individual will, then, take-over the position of
natural leadership.
15 We see, therefore, a strict
parallel between the organisation or bonding of a number of individuals into a
small grouping, and, the bonding and organisation of a number of sub-groupings
into a larger social entity. As soon as the disadvantages of belonging to a
group outweigh the advantages, (be they consciously or subconsciously
perceived), the group, or bond, will start to fragment, depending on the
balance between the dispersive forces, coming from dissatisfied individuals or
sub-groupings, and, the bonding-energy provided by the leadership.
16 In the attitude of
"dominance", we have to acknowledge the biological force, or the
surplus elan vital, of a healthy and vigorous individual. This vital energy
tends to be expressed in many ways, such as, e.g., a desire to excercise power
and leadership over other individuals. However, if such a desire to dominate,
to exert influence or leadership, is not re-enforced by a willingness of the
dominated individuals to be led and be guided for their own benefit, the energy
required to excercise dominance is quickly spent in frustrating attempts to
overcome the internal resistance of the group over which leadership is being
sought.
17 A further parallel with the
basic energy-mechanisms of bonding can be seen in the organisation and bonding
necessary for the effective and harmonious expression of individual behaviour.
Unless a human being is able to orden the often chaotic and contradictory
impulses of his mind into a coherent and appropriate behavioural response, his
viability and security will suffer. The ability to execute decisive,
well-adapted and refined behavioural responses, requires a careful, if
sub-conscious evaluation of the numerous factors that influence a behavioural
decision, and, this ability constitutes, also, a form of leadership. The
behavioural requirements for a succesful personality include, therefore, the
ability to pull-together numerous divergent feelings and impulses, as well as
the ability to excercise a coherent, yet flexible leadership over these
diverging impulses and tendencies.
18 Because of the wide
applicability of the principles of leadership and the bonding of potentially
divergent forces into a coherent unit, (a flexible and often temporary unit of
integrated behaviour), we will analyse the various expressions of these
principles of operation, as we can see them develop and function within the
complex, somewhat chaotic modern societies.
19 If we keep in mind the
fundamental mechanisms of energy relationships that play a role in bonding, or,
the disappearance of a bond, (decay), we see, that the total bonding force
excercised by the power of leadership, (and augmented by persuasive
synchronisation), has to be greater than the internal resistance to such a
process of bonding. As a result, we have to acknowledge, that a large majority
of the individuals within such a bonded or socially integrated grouping, must
be convinced, consciously or sub-consciously, that such a bond is to their
advantage. The moment this feeling of genuine benefit disappears, the internal
resistance to the mechanisms of bonding, mounts rapidly, and begins to
frustrate the effectiveness of the leadership and its objectives.
.......
Chapter 6
Content
Another look at the mechanisms of social cohesion and fragmentation.
Practical considerations.
Bureaucratic structures and attitudes.
The religion of the bureaucrats.
The common interests of job security.
The bureaucracy as the central nervous system of society.
1 When we analyse the forces at
work in a large, conglomerate social environment, we tend to concentrate on the
diversity and divergence of these forces. The dispersive force-fields reflect
the divisiveness of our personal desires, impulses and goal-patterns,
over-shadowing the fairly weak and shifting patterns of common bonds and
interests. It is, however, in the various sub-structures of society, that we
observe the far stronger common bonds that fuse such a sub-structure, often,
into a powerful and coherent entity.
2 The reasons for the existence
of a sub-structure are, usually, much clearer than the reasons for the
existence of the larger social entity, and, consequently, the common bonds of
sub-structures are often much more clearly delineated. Look, for example, at
the bonding mechanisms of labour unions, religious sects, fraternities,
churches, political parties and other, communal interest groups, which are
frequently much stronger and more coherent than the bonding mechanisms of the
larger segments or the nation as a whole.
3 One of the most pervasive and
powerful, but ideologically silent sub-groupings is the government bureaucracy,
together with the many institutions and corporations where bureaucratic
structures tend to form. The most obvious and, certainly, the most powerful
bureaucracies develop as a result of the functions of the State, because these
bureaucracies have to serve the people of society on a national scale. Within a
large bureaucracy, there are many sub-structures that are more or less
independent. Look at the universities, the health and welfare systems,
departments of economic planning, defense, or the fiscal institutions. Yet,
smaller sub-groups exist in the management of individual public institutions,
such as the hospitals, post offices, etc.
4 Even the large business
corporations develop a tendency to bureaucratic structuring, but the ever
present need for efficiency and profitability tends to keep the corporate
bureaucracy flexible and lean. Labour unions, churches, in short, every
organisation requires a form of "government", and, inevitably, a
bureaucracy develops, since a bureaucracy is nothing more than a complex of
channels through which a system of government operates.
5 It is interesting to trace the
attitudes and guidelines that have a tendency to develop within a bureaucratic
structure, and, it is interesting to note, to what extent individual human
behaviour is influenced by the guidelines that are necessary to form a
successful bureaucratic organisation. If we look ahead, for a moment, we come
to the conclusion, that the behavioural guide-lines operating within a
bureaucratic structure reveal all the characteristics of a strict and orthodox
religion.
6 These religious aspects are not
easily recognised by the people involved in a bureaucratic structure, but, we
hope to show in our discussion, how remarkably dogmatic the belief structures
and attitudes have to be for those involved in a bureaucratic hierarchy. Even
more remarkable is the observation, that religious institutions, in most modern
societies, tolerate, by and large, a far greater degree of freedom of
expression and flexibility in thought and behaviour, compared to the
entrenched, bureaucratic institutions. Let me explain. We all recognise the
fact, that, within a bureaucratic hierarchy, a fairly strict adherence to
guidelines is necessary, if one wants to avoid the wrath of superiors, or, the
risk of becoming a scapegoat on whom inevitable failures and deficiencies are
going to be blamed. If a bureaucrat wants to feel secure in his position, he
must develop a keen eye for what he is expected to do, and, he must know, what
is expected of him; what is considered "good", and, what is
"taboo".
7 A cautious attitude is required in order to make sure, that any moves made by a bureaucrat are fully backed by superiors and colleagues. Personal initiatives become, therefore, easily a liability, in particular, if they deviate from commonly accepted objectives. Such an initiative is vulnerable to criticism and envy. Alienation and hostility quickly set-in, especially, if suspicions are aroused that superior capabilities and insights may become a threat to colleagues, or the system as a whole. Here, we see the common mechanisms of "existential anxiety" come to the fore, as they have been aroused by new and unpredictable factors that may turn-out to be a challenge to job-security.
8 All bureaucrats have a vested,
existential interest in the security of their job, and, this is the one
over-riding bond that cements their cohesion and colours their attitudes. This
bond forms a protective and collective shield and emphasises an attitude of
concern for job-security, discouraging, at the same time, any personal
initiatives. This existential anxiety is a highly synchronised, emotional
attitude, and, it is the primary reason for the inertia and slipperiness of a
well-trained bureaucrat.
9 What is a bureaucracy? It is
time to spend a few thoughts on an attempt to define a bureaucratic structure
more precisely. We see, that the tasks of governing a fairly large society
become quickly too numerous to be handled by the leader alone, and, often, the
implementation of decisions reached at the level of the leadership, require an
organisation in the form of a well-functioning, multi-individual institution.
At the same time, the leadership also needs channels to receive information
from the people in society, not only, about their feelings and impressions of
the leadership, but also, in order to know, whether or not the decisions of the
leadership are being carried-out according to the intentions of the leadership
and the instructions given to the bureaucracy. After all, it is the task of the
government bureaucracy to implement leadership decisions.
10 In short, the bureaucracy is the
"nervous system" of society. The bureaucracy carries-out the
instructions of the "brain", (the social leadership), and, at the
same time, the bureaucracy conveys feed-back information from the social
environment to "the brain", in order to facilitate the process of
decision-making. Unfortunately, no man-made bureaucratic organisation can begin
to rival the efficient organisation of the central nervous system of a highly
developed, multi-cellular animal, and the analogy falls so short, that many of
us will have difficulties recognising this analogy as valid.
11 However, if we reflect, for a
moment, upon the idealised imagery of a bureaucracy that is functioning with
maximum effectiveness, we will begin to see the similarities between the
central nervous system of a multi-celluar organism, and the bureaucracy of a
large, conglomerate, multi-individual society. This conceptual analogy may be
helpful in shaping our ideas about society, and, it may help us to influence,
constructively, its contemporary functions and future developments.
12 We will only be able to guide
the formation and function of a bureaucracy, if we see, clearly, the ultimate
role it has to play as the central nervous system of a complex social
conglomerate, because, unlike the genetic code of the multi-cellular individual,
the development of a complex society depends for its viability, largely, on the
deliberate input of the human will and its conscious awarenesses.
13 Our collective understanding,
decisions and actions have to provide the framework for a viable social
organisation and its adaptative potentials, while the single individual may
rely for much of these same viability criteria on the chromosomal messengers
within the cellular protoplasm. These chromosomal messengers are locked into
fortunate secrecy and have been shaped by millions of years of natural
selection.
14 It is not surprising, that we
can not, as yet, begin to rival the experience and expertise of natural
evolution, but, at the same time, we may learn from experiences much faster
than the genetic code, which has to engrave, slowly and laboriously, its
collective experiences of viability into a complex of chemical sequences and
intricate spatial relationships.
.......
Chapter 7
Content
Nature`s experiment with behavioural plasticity.
The parallels between the multi-cellular existence of the individual and the
multi-individual society.
The complication of behavioural plasticity.
Requirements for bureaucratic efficiency and enthousiasm.
The road to chaos, corruption and decay.
Further parallels.
1 No wonder, nature got tired and
felt hopelessly inadequate with such a cumbersome method for
"learning" as the slow, genetic molding of precise behavioural
instructions. Nature started to experiment, therefore, with a delegation of the
responsibility to stay alive to the living organism itself. "Let him learn
from his experiences, rather than rely entirely upon specific instructions from
the genetic blue-print".
2 We have developed some insights
into the essence of social integration, and, we see, that all forms of
multi-individual existence, be it a group of cells, or a group of human beings,
require a structure that can coordinate the activities of its members. Each
organism or organisation requires a "head", and, this head must have
the ability to coordinate actions and receive information, in order to secure
viability for the community as a whole. This is a complex task, requiring the
cooperation of a fairly large number of people in a complex, modern social
conglomerate. Such an attempt at leadership, or government, has to develop an
"organic structure", making the coordination of individual efforts
possible and the total work-effort productive. A bureaucracy is, therefore, the
neural network of every multi-individual organisation that needs to coordinate
the efforts of its members with man-made guidance patterns.
3 In a multi-cellular organism,
the security of the individual members, or cells, does not depend on individual
performance, but, almost exclusively, on the security of the entire
multi-cellular entity as a whole. As long as the cell is not clearly
anti-social and behaves outside the laws of organic cohesion, no attempt will
be made to dislodge or destroy the cell. However, a multi-cellular organism is
not often subjected to unpredictable changes in its structure, like most human
societies. Therefore, we do not see this disturbing influence of the "free
human will" and its acute sense of anxiety, disrupting the processes of
cooperation and communication in the multi-individual organism.
4 When we try to shape an
effective bureaucratic or governing structure, we have to keep in mind, that
the totality of the task of government has to be divided over a large number of
individuals. Therefore, it becomes difficult for each individual member within
a bureaucracy to see the totality of the task at hand, and, to see the meaning
of the small and specific fragment of the task, which happens to be his or her
particular responsibility.
5 We see, now, the logic of
formulating clear-cut guidelines, when outlining the numerous functions and
tasks for the various departments of a bureaucracy. At the same time, we also
recognise the need for persuasion, enthousiasm and enlightened information, in
order to make it possible for the members of a bureaucracy to recognise the
relevance and significance of their particular assignment. If enlightened
information and a persuasive, stimulating atmosphere are missing, the totality
of the task is not comprehended, and, the individual becomes frustrated and
anxious in his search for meaning and security. If an individual can not find a
satisfactory reason for his existence in the bureaucratic hierarchy, he will,
inevitably, feel insecure and directs most, if not all his attention and energy
to the security of his position within the bureaucratic structure.
6 A predominance of existential
anxieties, mutual suspicions and a sagging morale, (which is lowered even
further by increasingly blatant abuses of bureaucratic positions), opens the
door to outright corruption and moral chaos, inevitably, fragmenting the social
entity. Every organism whose central nervous system has been severely damaged,
is extremely vulnerable to external attack or decay from within, since the
ability to effectively organise the defenses of the social entity has been
lost. In the multi-cellular individual, the interdependence of the cells is so
strong, that all cells die, whenever the organism as a whole dies, but, in the
more loosely organised cellular communities, such as a sponge, we see that
cells may well survive, even, after the unit of the animal as a whole has been
destroyed.
7 We resemble in our complex social organisations far more the sponge or the slime-mold, rather than any of the higher, multi-cellular organisms. If a human social unit fragments, most of its members will survive in a more localised social entity, and the degree of cohesion shown by a large human society is, often, remarkably tentative. We may well ask ourselves, at times, whether the social entity of the large human society is more a concept of wishful thinking, rather than an actual reality.
8 Efficient and honest
bureaucratic functions are vital to the continued existence of a large and
complex social organisation, and, in the future, we will be able to see, more
clearly than we can now, the correlation between the quality of a government
bureaucracy and the viability of a social entity.
.......
Chapter 8
Content
The successful, efficient, non-corrupt official.
Responsibility and choice.
The human brain and the bureaucracy of our brain cells.
The fusion of information-gathering and out-going executive path-ways.
Bureaucracy and leadership.
The fallacy of adversary attitudes between the people and their governments.
The pitfall of the attitude of absolute righteousness.
Understanding the frightened, insecure and inefficient bureaucrat.
1 A successful bureaucrat is able
to see the relevance of his task in the overall context of the social functions
that have to be performed, and, he will have a clear idea about the meaning and
justification of his job, as well as the specific tasks he has to perform for
the people he serves. He is, then, able to follow guidelines with a measure of
conviction and enthousiasm, and, he is able to subjugate his personal
judgements and tendencies to the requirements of the overall task. He is also
able to comprehend the reasons, why the leadership has formulated a specific
objective. If he reaches a higher position in the bureaucratic hierarchy, the
portion of the task that will be his responsibility, becomes, proportionally,
larger, and he will, in turn, be responsible for guiding and instructing those
working under him.
2 The rewards, flowing from a
greater individual responsibility in the higher bureaucratic positions, are
significantly increased, but the bureaucrat becomes, also, more vulnerable to
criticism, if something goes wrong. In the higher positions of the bureaucracy,
the responsibility of the bureaucrat is much more obvious, not only, in shaping
and molding the tasks of leadership into an effective and well-executed policy,
but also, in the degree of information, or feed-back, provided to the highest
leadership.
3 This feed-back information has
a profound influence on the ideas and decisions of the leadership, and, once
again, the parallels with the central nervous system are remarkable, because we
see there, also, closely linked, parallel avenues for incoming and outgoing
impulses or stimuli.
4 In the human or animal brain,
we do not see any distinction between nerve-cells that make decisions and
nerve-cells that conduct impulses. It seems to our physiological observations
of the biological realities of the central nervous system, that we can follow,
to some textent, the travel of an impulse into an extremely complicated network
of largely interconnecting neural pathways. Then, we lose sight of the train of
impulses, until we see the gradual emergence of out-going pathways. These
outgoing pathways are, occasionally, in the form of very well delineated
"super-highways", where, under the stimulus of natural selection, the
need for rapid and precise muscular instructions has led to the development of
such super-highways.
5 In the bureaucray of a society,
we see, also, a fusion of the information-gathering functions with those of the
executive, out-going pathways of instruction and task-delineation. Just as we
see in the nervous system, that numerous routine tasks are by-passed and are
decided-upon without becoming a clearly, consciously formulated decision by the
highest decision-making functions of the individual, so do we see, in the
government bureaucracies, that many routine tasks are carried-out on a lower
level, without ever reaching the higher bureaucratic personnel or the
decision-making body of the highest leadership.
6 The simplest functions of a
bureaucracy, like e.g., the renewal of a drivers licence, can be performed at
the peripheral level of the bureaucracy. The incoming impulse, (the client, who
submits his licence for renewal at the counter), is immediately followed by the
issuing of such a renewal, if there are no reasons why the client should be
denied a renewal of his licence.
7 This is the equivalent of a
simple "reflex-arc". As soon as the task or problem becomes more
complex, the matter is referred to the "higher echelons" in the
bureaucracy, and, even, if such a consultation is not required, a record of the
simple, local transaction is submitted to the higher levels of the bureaucracy.
Again, we see a parallel with the nervous system, where the reflex action
occurs at the local level, but a certain awareness of this reflex action is,
often, registered by the higher centers in the central nervous system.
8 At the highest levels of a
bureaucracy, the information-gathering, advisory and decision-making functions
of the higher bureaucrats blend, imperceptibly, with the decision-making
functions of politicians and elected representatives. Certainly, there are
clear-cut delineations in spheres of responsibility, but the practical cooperation
and the inextricable intertwining of information-gathering and decision-making,
(based on information and advise), means, that, in actual practice, the
bureaucratic functions of a government have a large influence on the decisions
made by the leadership.
9 In short, the functions of the
central and peripheral nervous systems of a multi-cellular organism on the one
hand, and the leadership structures of a society on the other, show a
remarkable similarity in function and structuring, and, a careful analysis of
such a comparison will give us valuable insights for our efforts to shape the
structure and functions of a bureaucracy.
10 We have pointed out, before, the
fundamental difference between the multi-cellular society of an individual
organism, and the multi-individual society of human beings. We have seen, that
the structure of a multi-cellular society unfolds according to the strict
instructions of its genetic blueprint, while the shape and form of government
in the human society is, largely, determined by the collective ideas, opinions
and conscious decisions of the members of society.
11 We have pointed out, how the
cultural code supplements, and, most of the time, supersedes the genetic code
in the structuring of society, and, we see, all too clearly, the awesome
responsibility of the individual and collective human will as a decisive factor
for determining social and individual viability.
12 We are deceiving ourselves, if
we, as members of the public, see the concerns and activities of the larger
society, its leadership and its bureaucracy, only as a force we should combat
as cleverly as we can, without risking being caught and jailed. On the other
hand, if we, as members of the bureaucracy or leadership, fail to see the true
meaning and responsiblity of our positions and functions, we sow the seeds of
public mistrust, and, we will be instrumental in bringing-about the death and
decay of our society. Only an intelligent and diligent awareness of the
consequences of our attitudes and concerns will give us the possibility to
shape a truly equitable and just society. It will mean hard work. Each one of
us will have to work persistently and intelligently in order to understand
ourselves and to understand the contradictory forces at work within us, as
individuals, and between us, as members of a social entity.
13 It will mean hard work to
consolidate a cultural heritage with sufficient durability and staying-power to
make such insights available and meaningful to all members of the human race. Only,
if we start to think in terms of a global society, with a bureaucratic nervous
system that coordinates the activities of the whole of humanity, to the
reasonable and compromised benefit of all, only then, will human viability seem
secured, at least, for a while.
14 If we continue our biological
merry ways and weaken each other with continued strife and conflict, to the
point of utter exhaustion and death, the micro-organisms and insects will,
ultimately, have won the struggle for supreme dominance and viability on our
planet.
15 Pious exhortations for a
peaceful co-existence will not provide useful answers, because there is no
substitute for understanding, and, understanding will only come, if we are
willing to work for it and give ourselves a genuine and honest chance to
comprehend the nature of our existence, without bigotry or hypocrisy.
16 Attitudes of concern and
charity, love and compasssion, do not have to be cloaked in the rigid doctrines
of a religious belief, and, these attitudes are certainly not captured by the
fanatic fervor of the social revolutionary. If the dedicated revolutionary
could only see, how closely related he is in his fanatic dogmatism to his
brother, the fervent religious believer, or the ruthless conservative! They all
share the belief in an absolute truth and an absolute righteousness, and, there
are few factors or attitudes that have caused more bloodshed and misery, than
the false comforts of absolute certainty and immortal security.
17 Absolute certainty and immortal
security are the real idols of our human existence, and, they constitute some
of the most formidable enemies in our struggle to understand, to be mellow, and
to be compassionate. Even towards the frightened, insecure, inefficient and
slightly corrupt bureaucrat, we should feel a twinge of compassion, as we
reflect upon the vague guidelines and poorly formulated goal-structures he has
to work with, and, we may, then, avoid the tempting, but mistaken attitude of
scorn and discontent, which has a tendency to lure us into a beguiling sense of
self-righteous elitism. Fervent opinions are not a form of understanding, but,
a compassionate reflection upon the common features of our human nature may
lead the way to insight and comprehension.
.......
Summary
1. A sermon on the effects of elitist behaviour and the widespread
aspects of elitism.
2. The rebellion against elitist attitudes.
3. Is elitism avoidable?
The role of understanding.
4. Growth pressure; the elan vital and its social manifestations.
The parallels between individual and social existence.
Psychological mechanisms of social cohesion and fragmentation.
Sub-groupings in the larger society.
The energy requirements for social cohesion.
Species differentiation; biological energy requirements.
The break-through of intelligent life.
5. Human societies; adaptation and compromise.
Another look at collective and individual energy relationships.
The concept of a "social contraining energy".
Mechanisms of fragmentation.
Mechanisms of oppression.
Natural leadership.
The fluidity of a natural leadership position.
6. Another look at the mechanisms of social cohesion and
fragmentation.
Practical considerations.
Bureaucratic structures and attitudes.
The religion of the bureaucrats.
The common interests of job security.
The bureaucracy as the central nervous system of society.
7. Nature`s experiment with behavioural plasticity.
The parallels between the multi-cellular existence of the individual and the
multi-individual society.
The complication of behavioural plasticity.
Requirements for bureaucratic efficiency and enthousiasm.
The road to chaos, corruption and decay.
Further parallels.
8. The successful, efficient, non-corrupt official.
Responsibility and choice.
The human brain and the bureaucracy of our brain cells.
The fusion of information-gathering and out-going executive path- ways.
Bureaucracy and leadership.
The fallacy of adversary attitudes between the people and their governments.
The pitfall of the attitude of absolute righteousness.
Understanding the frightened, insecure and inefficient bureaucrat.
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