optimism
Dear friends,
Let’s come to terms with some terms. Sorry, I’m not trying to be cute (that’s just effortless). I think it’s important we, as I constantly raise, share a literacy for engagement with big ideas. Sadly, much of the time those big ideas are also terrible ideas — things that dominate our lives, change our ways of being, and interrupt what we might (at least individually) deem antithetical to our being. Ideas, however, are critical and require serious and robust examination as we continually sit in a world dominated by bad ones, and bad faith actors whose entire existence is designed to peddle those ideas. But we also need a binding approach, something that brings us together with hope and possibility – not just doom and gloom about the state of things (which is, admittedly, pretty shit). A few things have pushed this desire to write this morning, some good, some bad. Let’s jump into them.
I went for a walk with Harriet Taylor Mill this morning, and we saw several propagandist headlines “anti-semitism crisis in Australia will end in murder,” (Australian) [1] “anti-semites deny auschwitz” (NYT) and myriad others. Piper and I went to a cafe, as one does in bourgeois life, and naturally we see more of this propaganda, even propaganda about the paper itself: “Facts” they purport “are embodied in The Advertiser” and, immediately below, “News Corp” who assure us only they can bring you said facts. In a singular, individualist, solitary, only, ‘just one’ reality that mega corporations, like News Corp, we can be assured that their version of reality, their interpretation of truth, and their deliberate denial of empirical factual events – i.e., the genocide being conducted by Zionists, that their own personal canon of events (which serve their personal investments exclusively), is unquestionably “factual”. Only, we know it isn’t.
The postmodern/post-structural amongst us believe that we are “post fact”. Indeed, post “truth”. To an extent, without terms, we might even agree with this ipso facto. But, if we accept ipso facto post truth then what use are terms? What use is refuting misinformation, or being literate in, at the very least, the lingua franca of populist propaganda? There’s no truth so I can decide what I want to be true, and no one else may change my mind, for that is my truth. This verges dangerously close to identity politics. The kind of identity politics that results in people being “cancelled”, because if I reject “your truth” I am, by the very nature of my existence, threatening yours through words. To be clear, I’m not here to challenge your truth, but rather hold space for plural thought. But this is an important epistemic distinction and we need to spend the time to create shared language to understand it, and when we create shared language, we accept a truth. This is not “my truth” but suddenly our truth – yours and mine, together.
Humans are social animals, and we use communication strategies to mediate our worlds. It is important to note we are not the only species to do this, and communication takes myriad forms, verbal communication is one small facet of the way we interact both with each other, and the natural world. As yet, the natural world is not dominated utterly by neoliberalism, ergo we still need communication strategies. So, I’m going to hurry to the point for our shared vocabulary and stop beating around the bush. I am, today, arguing that we need to understand three key things:
- ☞ Epistemology
- ☞ Ontology
- ☞ Pluralism
We, contra my point, do not need to agree on definitions for each of these. But rather, we need to share some notion of relation to each. So, as best I can, let me share my view on these in a hopefully interpretable way. Beginning with epistemology, at its most basic, referring to how we know. Or, more aptly particularly in Indigenist circles, ‘ways of knowing’. Note there, even in our most essentialised form, we move from the dominant view: how we know; to the subversive way: ways of knowing. What’s the movement? Pluralism. This, right here, is why we do not need to fight. But rather create movements with ideas that hold diverse space, but reach shared ends. Okay, let’s keep moving, this is “the whirlwind tour” after all.
Next we have ontology, which is decidedly more complex, but it is about the nature of being. In academic terms, it is a branch of philosophy concerned with reality. We might ask, to grasp ontology’s scope, do physical things exist? Then, do concepts exist? If yes, are these categorically the same? What is the, and is there a, relationship between properties and the things that ‘have them’? We might say an orange is orange, but who decided that? And in a thought experiment where there were two separate planets, with two separate children born to each, would they both grow to explain oranges as orange? Beyond linguistics, these are questions of fundamental being. Things about the nature of reality. You’ve heard me talk about ‘capitalist ontology’: within capitalist realism [2], alternatives to capitalist social relations are treated as practically impossible or unreal. This creates an ontological boundary — certain possibilities are treated as being outside the realm of what can “really” exist.
And finally we have plurality. This one has been particularly affective in my life. Seeing people trapped in capitalist social relations, in particular, and showing divergence as a good, creative, productive, fun and silly thing, rather than “breaking the rules” (which, often, it does not). Pluralists, intersecting across the epistemology/ontology space, might advance that multiple forms of value exist. Rather than reducing all value to ‘market value’ or ‘economic metrics’, pluralists recognise diverse, incommensurable forms of value i.e., cultural, spiritual, ecological, relational, etc. These different value forms aren’t variations of economic value, but fundamentally different kinds of worth that can’t be reduced to a single metric. We also acknowledge coexisting realities. We see that different ways of being can coexist without needing to be unified into a single system, and that this plurality and divergence offers creativity and possibility at the boundaries. For instance, Indigenous ways of investigation and truth telling may coexist with western ‘scientific’ modes, each valid and in dialogue about phenomena we all share.
However, and I need to be very clear here, pluralism isn’t infinite tolerance or relativism. Let’s take an example, understanding that pluralism is fundamentally about enabling human flourishing and dignity in multiple forms, where, for instance, ideologies like nazism are explicitly aimed at destroying plurality and human dignity. This isn’t a contradiction in pluralistic thinking, but rather core to its coherence. Pluralism rejects totalising ideologies – nazism, neoliberalism, and capitalist realism because they seek to eliminate plurality itself. This makes them incompatible with a pluralistic framework not as a matter of opinion but as a matter of logical consistency. But pluralism is also not about co-opting. A pluralist stands firm in their understanding of onto-epistemic relations, seeking to advance human liberation as a collective form, understanding the intersectional violence that hegemonic systems have born. This means we hold ourselves fast — knowing who we are, and what we recognise, not going with the flow.
Pluralism offers powerful ways to break through the paralysis of capitalist realism and create genuine hope, primarily by highlighting actually existing alternatives that already function alongside capitalism [3]. These include Indigenous economic systems, successful cooperative enterprises, commons-based resource management, and mutual aid networks — demonstrating this isn’t utopian thinking but recognition of existing plurality often rendered invisible by capitalist realism’s narrative [4]. Pluralism accomplishes this through temporal complexity, recognising different temporalities can coexist and change doesn’t require totality or immediacy, necessarily. We might re-frame agency by showing people can begin creating and living alternatives in the present without waiting for system collapse or perfect consensus — and this doesn’t require bourgeois status, just attitudinal change. Through practical experimentation, pluralism encourages small-scale experiments in alternative ways of living, learning from different existing systems, and creating spaces where different values can guide action [5]. Perhaps most importantly, pluralism challenges the naturalisation of current systems by demonstrating that current arrangements are historically specific rather than natural laws, that different societies have solved problems in different ways, and that social systems are human creations that can be recreated. This makes change tangible and immediate rather than purely theoretical or impossibly distant.
It’s about optimism, yeah? But to get there we need to be clear on our terms, we need to be clear on ourselves, and we need to engage in reflection and transformative praxis. From a Marxist or even socialist perspective, ontology (the study of what exists and how things relate) and epistemology (how we know what we know) intersect critically with pluralism in understanding our current conditions (as products of history) and the myriad possibilities for change. Ontologically, our approach recognises that multiple forms of social and economic relations exist simultaneously, not just as historical stages as classical Marxism might suggest, but as concurrent realities. Some are better, some are worse, and some cannot be compared because context is everything. This means acknowledging that while capitalism is dominant, it is not and will never be total; other forms of relation and production persist and emerge even within capitalist frameworks (and even when they are squashed or subsumed, they exist, they existed, and they can return). Epistemologically, our perspective values multiple ways of knowing while maintaining critical analysis of power relations, understanding that knowledge is always situated within material conditions but isn’t reducible to them. Our pluralism, here, doesn’t mean “relativism” or uncritical acceptance of all positions, but rather recognition that transformation can emerge through multiple paths and forms.
This framework helps us understand that while capitalism shapes reality it never completely determines it. The task becomes recognition of and nurturing (existing) alternatives while developing new ones, understanding that resistance and creation of alternatives happens through multiple valid forms. From traditional Marxist class struggle to Indigenous resistance to cooperative economics to new forms of commons, new and better forms emerge constantly. But it is on us all to help these forms find their way to reality. Our approach maintains socialist critique of exploitation and domination while avoiding the pitfalls of economic reductionism or historical determinism (and certainly collapse of structure into agency, or agency into structure). Our approach offers that transformation may come, not through waiting for a single revolutionary moment, but through nurturing multiple forms of resistance and alternative ways of being, all while maintaining critical analysis of power relations and systemic constraints – and being angry when plurality is denied.
Understanding terms and being reflexive in transformative praxis connects deeply to how we understand and create change. When we grasp concepts like ontology, epistemology, and pluralism, we gain tools to recognise and resist how capitalist realism narrows our imagination and actions. Being reflexive helps us notice when we’re unconsciously reproducing capitalist frames like reducing everything to economic terms or seeing all solutions as individual rather than collective. Activist practice through a pluralist lens opens up multiple forms of resistance and creation, from teaching that opens possibilities rather than closing them [6], to creating spaces for collective care that resist market logic [7], to maintaining traditional practices that embody different relationships to land or community [8]. The power of this approach is that it doesn’t require everyone to engage in the same way or wait for total system change. Instead, it recognises that transformation happens through multiple, interconnected actions at different scales, where small changes in how we think and relate (or react) can create openings for larger systemic changes. This isn’t about individual lifestyle choices, though they most definitely help, but rather about creating and maintaining spaces where different values and relations can exist and grow. And stasis, conservatism, and aggression like other cancerous positions, are denied the light for growth in such a system because they are fundamentally antithetical to our humanist and ecologically engaged position (more on this soon).
That’s where my heads at today, anyhow. Have a cracker weekend friends,
Aidan.
seriously, don’t bother, I literally had to unblock a wide range of known adware and malware sites even to access their home page: https://www.theaustralian.com.au/nation/sir-frank-lowy-enough-is-enough-plea-to-politicians-to-speak-up-against-antisemitism/news-story/5e0caff33f6ecef80aa2189de2d70b0b ↩︎
c.f. Fisher’s Capitalist Realism ↩︎
https://www.dukeupress.edu/pluralism (ignore the eggs on the cover, weird choice, it’s not about eggs – in case you were confused like me) ↩︎
Wright’s Envisioning Real Utopias is a phenomenal piece on this, as are the edited collections of real exemplars of this work in praxis. ↩︎
On my reading list https://www.akpress.org/emergentstrategy.html ↩︎
Revolutionaries, feminists, and pluralists: https://www.dukeupress.edu/the-revolution-will-not-be-funded ↩︎
c.f. https://www.haymarketbooks.org/books/1664-we-do-this-til-we-free-us ↩︎
Dear friends,
I have been thinking about optimism and despair. Actually, I’ve been reading on optimism over despair [1] and thinking about an analytical pattern that might help us mobilise this kind of thought in the way we discuss contemporaneous issues on mind reader. So, yes, this post is a meta post about being meta, what else have you come to expect from me? I’m going to talk in abstract about both the reason for optimism, and for despair, and how we might mobilise these against the way they are mobilised by the capitalist class. Because what’s better than human emotion, passion, feeling and process against something so fundamentally inhuman, nonhuman, non-human as capitalism. Let’s get into it...
Chomsky uses a pattern of explanatory critique that comprises his own unique theoretical positioning. I suspect, to label him as a “Marxist theorist” is to do him disservice given the expansive cannon of his texts over the decades. But, and gee can you tell I’m a fan, there is a tangible pattern to a great deal of his writing that offers not just critique, explication, and contextualisation of thinking, theorising, politics and more, but also a movement. This movement, I think, is what is often missing from other contemporary Marxist theory. In my own work, I reflect, that following Gramscian notions of praxis — rather than, say, theorisation for theorisations sake — I have been able to portray a sense of change or at least the desire for change. This, I have been told, demonstrates immeasurable optimism in the face of challenges. Cool. I’m in this meta and ... I guess I like it?
Chomsky, particularly in his recent books combining letters and correspondence on contemporary politics, shows a pattern of writing and thinking. It looks something like this:
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Offer a clear-eyed analysis of serious problems. This includes contemporary and sometimes even reactionary (in the Marxist sense) political moments, anything from the climate crisis to nuclear threats and recently robust explanation of democratic decay.
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Contextualise through examination of historical parallels where collective action achieved meaningful change despite seemingly insurmountable odds. This, in particular, is useful for understanding modes “out of” our current crises (or reactions, and so on).
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Offer identification of current opportunities and levers for change. Weaving the topic of concern, into a historical mesh that explains both how a given phenomena may be understood through an anti-capitalist lens, while offering possibility and momentum. But more specifically, directing people to protestation that holds precedent.
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Finally, subtle emphasis on how despair serves power by making resistance seem futile. This is where, I think, we all need a reminder. When we allow in-fighting, degradation of comradery, and separation from our causes (qua collapse into arbitrary battles instead of fighting the ruling class) we are giving into the despair which sees individualism rise, narcissistic solutions to big problems, and failures of solidarity from all parties involved.
This pattern, expanded loosely here, intriguingly follows form with some of the mind reader posts shared, but not all. And I think, when we stray from this trajectory, we do each other a disservice. My last post, admittedly not my best, showed a way to respond to reactionary politics — engagement with discourse, personalisation of opinion, sharing of commentary, and so on. But it didn’t follow the trajectory of this pattern. Something I’m looking to do a better job of moving forward — without binding myself to a formula that puts everyone to sleep. If we re-frame the pattern explored above as a movement:
Despair -> (Analysis -> Ideation ->) Optimism
We can see collectivised analysis — work in the ballpark of this project (said humbly) — as advancing hope. I don’t know about you, but I find engaging with news, mainstream journalism, incredibly difficult. Particularly on days where I feel down about things. And partly this is my own filter, bringing such disdain for the cancer that is our onto-economic system, tarnishing news celebrating billionaires’ newfound oligopoly. And partly it’s the nature of hegemonic media offering no relief from the ontic primacy of capitalism. It’s one of those “once you see it” moments — once you know how to identify how anti-human capitalism is, you see the values, attitudes and approach everywhere. It’s gross. Not to mention racist, sexist, classist, ableist, and so much more — and liberal notions of “inclusion” do not quell the rage for the bullshit that is this way of life... But the answer isn’t (only) rage, just as it cannot be despair. Rather it’s salient, theoretical analysis, closed by calls for action that are actualised, contextualised, or meaningful. Instead, I want to offer hope or at least optimistic naivete.
Some days, of course, you just feel done. And that’s okay too, we all need a bitch, cry, or meditation every now and then, but I hope we can collectively, readers, writers, thinkers, activists, change makers and those unable to “unsee” capitalism’s exploitation find the collective space to move towards an optimistic future. Because otherwise we’re advancing values that both support capitalism’s exploitation, and we’re feeding our own death and destruction.
That’s not optimism, though. Let me take my own medicine so that we may be hopeful about the future.
We are in a time where forces of evil — literal fascists — vie for power in a system designed for the destruction of 99% of humans, and 100% of the environment for the benefit of less than 1%. The optimism, though, is in the numbers. Time and again, workers of all varieties have come together to transform this system for the better. To resist the attacks, undermining, and lateral violence of a system that knows no bounds. Even when we have shit day after shit day, the environment suffers catastrophic losses, human rights take a backslide, or our own personal circumstances seem helpless we still collectively hold a spirit of recovery, change, revitalisation, and energy. We have a fundamentally human value of hope. A human value of optimism.
We have the power to change our trajectory. And this is demonstrable in analyses by countless thinkers. Shown in the wins of activists, unionists, and independent radicals the world over. And time and again we (humans) have shown that we can come together. And we can change the world. We do this in myriad ways. Not just activism. Not just theory. Not just governance. Not just solidarity. Not one mode — because there is no such thing as one size fits all. We all change the world in small ways, and through our collective thought, care, and values we can reassert something fundamentally different that moves us to optimistic spaces.
Here’s feeling. We must continue to assert that change is possible. We collectivise optimism. We need to find ways to unite. Because it is every. single. one. of. us. in the 99% against the Musks, Trumps, Zuccs, Cooks, and so on. Let’s do better, be better, and rise above attacking each other. “The workers united will never be defeated”. Not as an excuse to ignore the intersectional needs of our friends, neighbours, and comrades — actually, quite the opposite. Learn about intersectional causes. Find allyship. Move forward in respectful and reciprocal ways. And above all, stay hopeful, optimistic, and moving towards a brighter future, because at the moment that’s really all we’ve got — anything is better than this deeply troubling and very real global return to fascism.
With love, optimism, and respect,
Aidan
Chomsky, N., & Polychroniou, C. (2017). Optimism over despair: On capitalism, empire and social change. Penguin Books. ↩︎