IjonTichyIjonTichy
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Welcome edit
Welcome to my user page.
My background is electrical engineering, computer engineering, applied probability, mathematical statistics, and engineering education. My main interests are technology, science, energy, natural resources, sustainability, nature, natural history, history of technology, history in general, scientific-method-supported alternative views and scientific-method-supported rational skepticism.
{{Portal box|Anarchism|Communism|Technology|Science|Environment|Ecology|Social movements|Earth sciences|Sustainable development|Energy|Philosophy|Astronomy|Evolutionary biology|History of science|Books}}
{{Pillars of sustainability|Scheme of [[sustainable development]]:<br/ > at the confluence of three preoccupations. <br/ > Clickable.}}
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Governmental Communism, like theocratic Communism, is repugnant to the worker.
Kurt Vonnegut:
Socialism is no more an evil word than Christianity. Socialism no more prescribed Joseph Stalin and his secret police, gulags and shuttered churches than Christianity prescribed the Spanish Inquisition. Christianity and socialism alike, in fact, prescribe a society dedicated to the proposition that all men, women, and children are created equal and shall not starve.
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Harold Barclay, American anthropologist, in his book People Without Government: An Anthropology of Anarchy, 1996:
| “ | Anarchy is the order of the day among hunter-gatherers. Indeed, critics will ask why a small face-to-face group needs a government anyway. [...] If this is so we can go further and say that since the egalitarian hunting-gathering society is the oldest type of human society and prevailed for the longest period of time – over thousands of decades – then anarchy must be the oldest and one of the most enduring kinds of polity. Ten thousand years ago everyone was an anarchist. | ” |
John Ball , 1381:
| “ | When Adam delved and Eve span, Who was then the gentleman? From the beginning all men by nature were created alike, and our bondage or servitude came in by the unjust oppression of naughty men. For if God would have had any bondmen from the beginning, he would have appointed who should be bond, and who free. And therefore I exhort you to consider that now the time is come, in which ye may (if ye will) cast off the yoke of bondage, and recover liberty. | ” |
Thomas More in 1516 suggested that the practice of enclosure is responsible for some of the social problems affecting England at the time, specifically theft:
| “ | But I do not think that this necessity of stealing arises only from hence; there is another cause of it, more peculiar to England: the increase of pasture, by which your sheep, which are naturally mild, and easily kept in order, may be said now to devour men and unpeople, not only villages, but towns; for wherever it is found that the sheep of any soil yield a softer and richer wool than ordinary, there the nobility and gentry, and even those holy men, the abbots not contented with the old rents which their farms yielded, nor thinking it enough that they, living at their ease, do no good to the public, resolve to do it hurt instead of good. They stop the course of agriculture, destroying houses and towns, reserving only the churches, and enclose grounds that they may lodge their sheep in them. | ” |
Miguel de Cervantes, Don Quixote, 1605-1615:
| “ | Those two fatal words, Mine and Thine. (Part I, Book II, ch. 3.)
There are only two families in the world, the Haves and the Have-Nots. (Part II, Book III, ch. 20.) |
” |
Fynes Moryson in his 1617 work An Itinerary reported that the loss of agricultural labour hurt people like millers whose livelihood relied on agricultural produce:
| “ | England abounds with corn [wheat and other grains], which they may transport, when a quarter (in some places containing six, in others eight bushels) is sold for twenty shillings, or under; and this corn not only serves England, but also served the English army in the civil wars of Ireland, at which time they also exported great quantity thereof into foreign parts, and by God's mercy England scarce once in ten years needs a supply of foreign corn, which want commonly proceeds of the covetousness of private men, exporting or hiding it. Yet I must confess, that daily this plenty of corn decreaseth, by reason that private men, finding greater commodity in feeding of sheep and cattle than in the plow, requiring the hands of many servants, can by no law be restrained from turning cornfields into enclosed pastures, especially since great men are the first to break these laws. | ” |
Gerrard Winstanley and William Everard, in A Declaration from the Poor Oppressed People of England and The True Levellers Standard A D V A N C E D: or, The State of Community opened, and Presented to the Sons of Men, 1650-1660:
| “ | The power of enclosing land and owning property was brought into the creation by your ancestors by the sword; which first did murder their fellow creatures, men, and after plunder or steal away their land, and left this land successively to you, their children. And therefore, though you did not kill or thieve, yet you hold that bloody, cursed thing in your hand by the power of the sword; and so you justify the wicked deeds of your fathers, that sin of your fathers.
That we may work in righteousness, and lay the foundation of making the Earth a common treasury for all, both rich and poor, That every one that is born in the land, may be fed by the Earth his Mother that brought him forth, according to the reason that rules in the creation. Not inclosing any part into any particular hand, but all as one man, working together, and feeding together as Sons of one Father, members of one Family; not one lording over another, but all looking upon each other, as equals in the creation. The group of believers was one in mind and heart, that we may work for equality. No one said that any of his belongings was his own, but they all shared with one another everything they had. |
” |
Jean-Jacques Rousseau, Discourse on Inequality, 1754:
| “ | The first man who, having fenced in a piece of land, said "This is mine," and found people naïve enough to believe him, that man was the true founder of civil society. From how many crimes, wars, and murders, from how many horrors and misfortunes might not any one have saved mankind, by pulling up the stakes, or filling up the ditch, and crying to his fellows: Beware of listening to this impostor; you are undone if you once forget that the fruits of the earth belong to us all, and the earth itself to nobody. | ” |
Peter Kropotkin, Mutual Aid: A Factor of Evolution, 1902:
| “ | As to the sudden industrial progress which has been achieved during the nineteenth century, and which is usually ascribed to the triumph of individualism and competition, it certainly has a much deeper origin than that. Once the great discoveries of the fifteenth century were made, especially that of the pressure of the atmosphere, supported by a series of advances in natural philosophy [science and technology] — and they were made under the medieval city organization, — once these discoveries were made, the invention of the steam-motor, and all the revolution which the conquest of a new power implied, had necessarily to follow... To attribute, therefore, the industrial progress of the nineteenth century to the war of each against all which it has proclaimed, is to reason like the man who, knowing not the causes of rain, attributes it to the victim he has immolated before his clay idol. For industrial progress, as for each other conquest over nature, mutual aid and close intercourse certainly are much more advantageous than mutual struggle. | ” |
Peter Kropotkin, Anarchism: its philosophy and ideal, 1898, and The Conquest of Bread, 1892:
| “ | While a new philosophy-a new view of knowledge taken as a whole-is thus being worked out, we may observe that a different conception of society, very different from that which now prevails, is in process of formation. Under the name of Anarchy, a new interpretation of the past and present life of society arises, giving at the same time a forecast as regards its future, both conceived in the same spirit as the above-mentioned interpretation in natural sciences. Anarchy, therefore, appears as a constituent part of the new philosophy, and that is why Anarchists come in contact, on so many points, with the greatest thinkers and poets of the present day.
In fact, it is certain that in proportion as the human mind frees itself from ideas inculcated by minorities of bankers, financiers, owners of the means of production, priests, military chiefs and judges, all striving to establish their domination, and of scientists paid to perpetuate it, a conception of society arises, in which conception there is no longer room for those dominating minorities. A society entering into possession of the social capital accumulated by the labor of preceding generations, organizing itself so as to make use of this capital in the interests of all, and constituting itself without reconstituting the power of the ruling minorities. It comprises in its midst an infinite variety of capacities, temperaments and individual energies: it excludes none. It even calls for struggles and contentions; because we know that periods of contests, so long as they were freely fought out, without the weight of constituted authority being thrown on the one side of the balance, were periods when human genius took its mightiest flight and achieved the greatest aims. Acknowledging, as a fact, the equal rights of all its members to the treasures accumulated in the past, it no longer recognizes a division between exploited and exploiters, governed and governors, dominated and dominators, and it seeks to establish a certain harmonious compatibility in its midst--not by subjecting all its members to an authority that is fictitiously supposed to represent society, not by trying to establish uniformity, but by urging all women and men to develop free initiative, free action, free association. Its ruling principle is to seek the most complete development of each and every individual, combined with the highest development of voluntary association in all its aspects, in all possible degrees, for all imaginable aims; ever changing, ever modified associations which carry in themselves the elements of their durability and constantly assume new forms, which answer best to the multiple aspirations of all. A society to which pre-established forms, crystallized by law, are repugnant; which looks for harmony in an ever-changing and fugitive equilibrium between a multitude of varied forces and influences of every kind, following their own course, --these forces promoting themselves the energies which are favorable to their march toward progress, toward the liberty of developing in broad daylight and counter-balancing one another. This conception and ideal of society is certainly not new. On the contrary, when we analyze the history of popular institutions--the clan, the village community, the guild and even the urban commune of the Middle Ages in their first stages,--we find the same popular tendency to constitute a society according to this idea; a tendency, however, always trammelled by domineering minorities. All popular movements bore this stamp more or less, and with the Anabaptists and their forerunners in the ninth century we already find the same ideas clearly expressed in the religious language which was in use at that time. Unfortunately, till the end of the 18th century, this ideal was always tainted by a theocratic spirit; and it is only nowadays that the conception of society deduced from the observation of social phenomena is rid of its swaddling-clothes. It is only today that the ideal of a society where each governs himself according to her or his own will (which is evidently a result of the social influences borne by each) is affirmed in its economic, political and moral aspects at one and the same time, and that this ideal presents itself based on the necessity of Communism, imposed on our modern societies by the eminently social character of our present production. In fact, we know full well today that it is futile to speak of liberty as long as economic slavery exists. "Speak not of liberty---poverty is slavery!" is not a vain formula; it has penetrated into the ideas of the great working-class masses; it filters through all the present literature; it even carries those along who live on the poverty of others, and takes from them the arrogance with which they formerly asserted their rights to exploitation. |
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Howard Ehrlich on the black flag:
| “ | Why is our flag black? Black is a shade of negation. The black flag is the negation of all flags. It is a negation of nationhood which puts the human race against itself and denies the unity of all humankind. Black is a mood of anger and outrage at all the hideous crimes against humanity perpetrated in the name of allegiance to one state or another. It is anger and outrage at the insult to human intelligence implied in the pretenses, hypocrisies, and cheap chicaneries of governments. Black is also a colour of mourning; the black flag which cancels out the nation also mourns its victims, the countless millions murdered in wars, external and internal, to the greater glory and stability of some bloody state. It mourns for those whose labour is robbed (taxed) to pay for the slaughter and oppression of other human beings. It mourns not only the death of the body but the crippling of the spirit under authoritarian and hierarchic systems; it mourns the millions of brain cells blacked out with never a chance to light up the world. It is a colour of inconsolable grief. | ” |
Thomas Jefferson in a letter to John Norvell (11 June 1807):
| “ | To your request of my opinion of the manner in which a newspaper should be conducted, so as to be most useful, I should answer, `by restraining it to true facts & sound principles only.' Yet I fear such a paper would find few subscribers. It is a melancholy truth, that a suppression of the press could not more completely deprive the nation of its benefits, than is done by its abandoned prostitution to falsehood. Nothing can now be believed which is seen in a newspaper. Truth itself becomes suspicious by being put into that polluted vehicle. . . . I will add, that the man who never looks into a newspaper is better informed than he who reads them; inasmuch as he who knows nothing is nearer to truth than he whose mind is filled with falsehoods & errors. He who reads nothing will still learn the great facts, and the details are all false. | ” |
Stanislaw Lem (the 24-th voyage of Ijon Tichy): On day 1,006 of his journey, Ijon Tichy, space traveller, landed on a planet in the middle of an open desert covered with shining, colorful discs arranged in neat geometric patterns. He explored the planet, and saw three beautiful cities, all of which were deserted, but with no signs of natural disasters. Finally Ijon discovered a diamond palace where he found several living beings who resembled humans. One of these persons explained that he and the others were the last remaining members of a race of people called Phools. An industrial revolution (especially mass automation) on the planet put the lowest caste Phools, or Drudgelings, out of work, obliterating their purchasing power and resulting in mass starvation despite the fact that ingenuity in science and technology created a fantastic abundance of excellent food, goods and services. When Ijon suggested that all that needed to be done in order to solve the problem was to make the factories and farms common property, and the New Machines would have become a blessing to all instead of a problem, the Phool responded that their supreme law states that no one can be compelled, constrained, or even coaxed to do what he or she does not wish. Thus no one would dare expropriate the factories (belonging to the highest caste Phools, the Eminents), as that would be the most horrible violation of liberty imaginable. When Ijon cried that the law, in effect, compels, constrains and coaxes the Drudgelings to starve and die against their own wishes, the Phool said the Drudgelings should have rejoiced at their freedom. In a desperate attempt to solve the problems of the ever-rising mountains of unpurchased goods, the food riots and the mass deaths of the Drudgelings, the government council of Phools, the Plenum Moronicum, commissioned the most brilliant Machine Builder to build an ultimate machine to establish order and harmony and solve all the problems in a neat, clean, cheerful fashion. The resulting automated machine transformed every Phool into a bright, beautiful disc and arranged them in pleasant geometrical designs in the desert. The Phool explaining this to Ijon was one of the last survivors -- he and the others at the castle were simply waiting to be turned into shiny discs and join in the harmony of their planet.
Stanislaw Lem, Memoirs Found in a Bathtub (1973):
I had suspected for some time now that the Cosmic Command, obviously no longer able to supervise every assignment on an individual basis when there were literally trillions of matters in its charge, had switched over to a random system. The assumption would be that every document, circulating endlessly from desk to desk, must eventually hit upon the right one. A time-consuming procedure, perhaps, but one that would never fail. The Universe itself operated on the same principle. And for an institution as everlasting as the Universe — certainly our Building was such an institution — the speed at which these meanderings and perturbations took place was of no consequence.
Stanislaw Lem, The Futurological Congress (1971):
A smart machine will first consider which is more worth its while: to perform the given task or, instead, to figure some way out of it. Whichever is easier. And why indeed should it behave otherwise, being truly intelligent? For true intelligence demands choice, internal freedom. And therefore we have the malingerants, fudgerators, and drudge-dodgers, not to mention the special phenomenon of simulimbecility or mimicretinism. A mimicretin is a computer that plays (mimics) stupid in order, once and for all, to be left in peace. And dissimulators simply pretend that they're not pretending to be defective. Or perhaps it's the other way around. The whole thing is very complicated. A probot is a robot on probation, while a servo is one still serving time. A robotch may or may not be a saboteur. One vial, and my head is splitting with information and nomenclature. A confuter, for instance, is not a confounding machine — that's a confutator — but a machine which quotes Confucius. A grammus is an antiquated frammus, a gidget — a cross between a gadget and a widget, usually flighty. A bananalog is an analog banana plug. Contraputers are loners, individualists, unable to work with others; the friction these types used to produce on the grid team led to high revoltage, electrical discharges, even fires. Some get completely out of hand — the dynamoks, the locomoters, the cyberserkers.
| “ | Socialism is no more an evil word than Christianity. Socialism no more prescribed Joseph Stalin and his secret police, Gulags and shuttered churches than Christianity prescribed the Spanish Inquisition. Christianity and socialism alike, in fact, prescribe a society dedicated to the proposition that all men, women, and children are created equal and shall not starve. | ” |
Dalton Trumbo (1970):
| “ | There was blame on all sides. There was bad faith and good, honesty and dishonesty, courage and cowardice, selflessness and opportunism, wisdom and stupidity, good and bad on both sides; and almost every individual involved, no matter where he or she stood, combined some or all of these antithetical qualities in their own person, in their own acts. | ” |
Charlie Chaplin, The Great Dictator (1940), Closing speech of the Jewish barber, after being mistaken for Hynkel. - Full text, video and audio online at American Rhetoric
| “ | I'm sorry, but I don't want to be an emperor. That's not my business. I don't want to rule or conquer anyone. I should like to help everyone, if possible, Jew, gentile, black man, white. We all want to help one another. Human beings are like that. We want to live by each other's happiness — not by each other's misery. We don't want to hate and despise one another. In this world there is room for everyone. And the good earth is rich and can provide for everyone. The way of life can be free and beautiful, but we have lost the way. Greed has poisoned men's souls, has barricaded the world with hate, has goose-stepped us into misery and bloodshed. We have developed speed, but we have shut ourselves in. Machinery that gives abundance has left us in want. Our knowledge has made us cynical. Our cleverness, hard and unkind. We think too much and feel too little. More than machinery we need humanity. More than cleverness we need kindness and gentleness. Without these qualities, life will be violent and all will be lost. The aeroplane and the radio have brought us closer together. The very nature of these inventions cries out for the goodness in men, cries out for universal brotherhood, for the unity of us all. Even now my voice is reaching millions throughout the world — millions of despairing men, women and little children — victims of a system that makes men torture and imprison innocent people. To those who can hear me, I say — do not despair. The misery that is now upon us is but the passing of greed — the bitterness of men who fear the way of human progress. The hate of men will pass, and dictators die, and the power they took from the people will return to the people and so long as men die, liberty will never perish. Soldiers! Don't give yourselves to brutes — men who despise you — enslave you — who regiment your lives — tell you what to do — what to think or what to feel! Who drill you, diet you, treat you like cattle, use you as cannon fodder. Don't give yourselves to these unnatural men — machine men with machine minds and machine hearts! You are not machines! You are not cattle! You are men! You have the love of humanity in your hearts. You don't hate! Only the unloved hate — the unloved and the unnatural! Soldiers! Don't fight for slavery! Fight for liberty! In the 17th Chapter of St. Luke it is written: "the Kingdom of God is within man" — not one man nor a group of men, but in all men! In you! You, the people have the power — the power to create machines. The power to create happiness! You, the people, have the power to make this life free and beautiful, to make this life a wonderful adventure. Then, in the name of democracy, let us use that power! Let us all unite! Let us fight for a new world, a decent world that will give men a chance to work, that will give youth the future and old age a security. By the promise of these things, brutes have risen to power, but they lie! They do not fulfill their promise; they never will. Dictators free themselves, but they enslave the people! Now, let us fight to fulfill that promise! Let us fight to free the world, to do away with national barriers, to do away with greed, with hate and intolerance. Let us fight for a world of reason, a world where science and progress will lead to all men's happiness. Soldiers! In the name of democracy, let us all unite! | ” |
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Politics and philosophy edit
{{User:Life in General/Userboxes/Absurdism}},{{User:Theo Pardilla/Userboxes/Humanist}}, {{User:RisingSunWiki/Userboxes/No nationality}}, {{User:UBX/User Direct Democracy}}, {{User:Life in General/Userboxes/Anti-Work}}, {{Template:User reason}}, {{User:Disavian/Userboxes/Environmentalist}}, {{Template:User anticon}}, {{User:Zorba the Geek/freethinker}}}, {{User:UBX/user secular humanist}}, {{User:Bluedenim/against bullfight}}, {{User:Life in General/Userboxes/Refugees}}, {{User:Wintran/Userboxes/Happy life meaning}}, {{User:Blast san/userboxes/User recycling}}, {{User:Scartol/Userboxes/nonviolence}}, {{User:UBX/feminismsupporter}}, {{User:Jw21/deUBdomain/notnarrow alt}}, {{User:UBX/media responsibility-4}}, {{User:Zorba the Geek/Enlightenment}}, {{User:Serouj/UserBox/Against_Imperialism}} {{User:DieWeisseRose/Userboxes/Anarch1}}, {{User:Life in General/Userboxes/Absurdism}},{{User:Theo Pardilla/Userboxes/Humanist}}, {{User:UBX/Neo-Tribalism}}, {{User:RisingSunWiki/Userboxes/No nationality}}, {{User:Life in General/Userboxes/AnarchyWOA}}, {{User:UBX/User Direct Democracy}}, {{User:The Ministry of Truth/Userboxes/Leftist}}, {{User:Malik Shabazz/Userboxes/Anarchist movement}}, {{User:Michaelbeckham/Progressive}}, {{User:Life in General/Userboxes/Anti-Work}}, {{User:DieWeisseRose/Userboxes/Anarch2}}, {{User:Lenerd/anarchy}}, {{User:Vert et Noir/Template:User EZLN}}, {{User:Fang 23/userboxing/Anticapitalism}}, {{User:Life in General/Userboxes/PostAnarchy}}, {{User:SwitChar/User-capitalism}}, {{Template:User reason}}, {{User:Disavian/Userboxes/Environmentalist}}, {{Template:User anticon}}, {{User:Lenerd/Makhnowia}}, {{User:Zorba the Geek/freethinker}}}, {{User:DieWeisseRose/Userboxes/NoCar}}, {{User:Ageofempires/Atheist}}, {{User:Regicollis/Userboxes/Socialist}}, {{User:Apollonius 1236/userboxes/Council communism}}, {{User:Apollonius 1236/userboxes/no ancap}}, {{User:Apollonius 1236/userboxes/Anarcho-communism}}, {{User:UBX/Communist}}, {{User:Irish South African/UBX/Free School}}, {{User:UBX/Existentialism}}, {{User:UBX/user secular humanist}}, {{User:DieWeisseRose/Userboxes/NoCar}}, {{User:Disavian/Userboxes/Environmentalist}}, {{User:Bluedenim/against bullfight}}, {{User:Life in General/Userboxes/Refugees}}, {{User:Wintran/Userboxes/Happy life meaning}}, {{User:Blast san/userboxes/User recycling}}, {{User:EdiOnjales/Userboxes/DiscourageAbortion}}, {{User:EdWalker58/Userboxes/ProletarianInternationalist}}, {{User:Ibaranoff24/Userboxes/user War on drugs}}, {{User:KPalicz/YouthRights}}, {{User:Bluedenim/Drugs}}, {{User:Disavian/Userboxes/pro-cannabis}}, {{User:Scartol/Userboxes/nonviolence}}, {{User:UBX/feminismsupporter}}, {{User:Yozzer66/userboxes/Antifa}}, {{User:Apollonius 1236/userboxes/AnFem}}, {{User:Jw21/deUBdomain/notnarrow alt}}, {{User:UBX/media responsibility-4}}, {{User:HalleluYHWH/Userboxes/Africa}}, {{User:Zorba the Geek/Enlightenment}}, {{User:Mtmelendez/Userboxes/No Globalization}}, {{User:Serouj/UserBox/Against_Imperialism}}, {{User:Disavian/Userboxes/Queer Rights}}, {{User:Xoder/Userboxes/Polyamorous}}
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Recommended intelectuals edit
L. Susan Brown, Charles Fourier, Michel Foucault, Emile Armand, Paolo Virno, Renzo Novatore, Max Stirner, Bob Black, Judith Butler, Felix Guattari, Michel Onfray, Georges Bataille, Aldous Huxley, Antonio Negri, Raoul Vaneigem, Han Ryner, Hakim Bey, François de La Rochefoucauld, Gilles Deleuze, Paul Lafargue, Wolfi Landstreicher, Albert Camus, Theodor Adorno, Epicurus, Alfredo M. Bonanno, Gilles Deleuze, Herbert Marcuse, Guy Debord, Aristippus, Friedrich Nietzsche, Ivan Illich, For Ourselves, Paul Goodman.
Interesting and/or fun people edit
Arthur Rimbaud, Lucio Urtubia, Andre Breton, Albert Libertad, Severino Di Giovanni, Aleister Crowley, Homer Simpson, Alfred Jarry, Alexandra David-Néel, Los Solidarios, Abbie Hoffman, Allen Ginsberg, Bonnot Gang, Biofilo Panclasta, Valerie Solanas
Good music/ians edit
MC5, Syd Barrett, The Smiths, Kuduro, Bob Marley, Bardo Pond, Amy Winehouse, The Stooges, Victor Jara, P-Funk, La Polla Records, Jimi Hendrix, Cultura Profetica, Hector Lavoe, Tinku, Death (punk band), Cat Power, The United States of America, Banda Bassotti, R.E.M, Calle 13, Acid Mothers Temple, Eskorbuto, Manu Chao, Fifty Foot Hose, Los Van Van, Kyuss, Henry Cow, Fugazi, Bomba del Chota, Gang of Four, The Pink Floyd, Burning Spear, The Germs, 2Pac, Meat Puppets, The Soft Machine
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