Thoughts on Sugar Highs (aka check ourselves in the mirror)

"No more soda & candy!"

Some combination of that timeless admonition has been around since the discovery of sugar.  Children love sugar.  It tastes absolutely delightful (our tongues evolved to prefer sweet foods with higher energy, rather than bitter foods with potential poisons)!  More importantly, the benefits of sugar (great taste!) were realized immediately, while any potential downsides (if any) were differed until another hour...

Luckily, good parents rarely leave children to their own devices.  Being of greater wisdom, parents recognize the longer term consequences of excessive sugar consumption: obesity, cavities, hyperactivity, fatigue (not to mention the extreme long-term consequences: cancer, diabetes, kidney/liver problems, etc).  Our parents applied their greater wisdom through methods ranging from the gently paternalistic, to the harshly draconian, in order to influence our behavior with regards to sugar consumption... so that we may live to adulthood, in order to one day pass on these simpler truths to future sugar-fiends...

"No more soda & candy... and money printing!"

Often, when we grow older, we become infect with the condition of 'log in eye'.  While we have outgrown our infatuation with sugar, we have merely replaced our old lusts with new addictions... for example, paper wealth!  While we busy ourselves with reproving children, we cheer for the sweetness of easy solutions to difficult problems.

During the recent recession depression, the Fed began applying quantitative easing (aka money printing) in order to boost the value of a variety of paper assets, stock markets included.  The immediate benefits of this policy are easily visible on the graph to the right... and the correlation is fairly striking!

However, let us curb our enthusiasm, lest we celebrate too soon...

Is quantitative easing the penicillin to all of our economic ailments?

Or is it merely a grown-up version of the now-forgotten sugar-high?

Does not the printing of money have long-term negative consequences?

Is this the free lunch we were all seeking?

Or are we merely children who have rediscovered the time-honored joys of inflation, without the wise-parents of youth to warn us about the potential consequences to follow these short-lived joys?

Parents, and future parents... let us consider carefully the consequences of our own actions.  When we were children, we thought, reasoned, and acted as children, but, as has been said, there comes a time when we must put away childish things.  Let us forgo the short-lived-sweetness of greed and easy money in favor of the long-lived-savoriness of austerity and prudence!

Dying of Money - Intro

“One must beware of being a creditor whenever the government is a huge debtor”

Over the next month, I will be putting up some notes on a $750 book...

Parsson's in Dying of Money: Lessons of the Great German and American Inflations gives an historical account of the infamous hyperinflation saga of Germany's Weimar Republic.  In addition, he goes into depth about the history of inflation in our country.

Pedagogy of the Oppressed - Chapter 4

The (truly) revolutionary leader is someone who believes that by living in communion with each other, we liberate each other.  He must believe that there is nothing more important than to live and work with the oppressed, with the 'rejects of life', with the 'wretched of the earth'...

Conquest vs Cooperation... shall we subject others to our will (whether forcefully or paternalistically), or shall we work together with others in order to better understand the world around us?

Fragmentation vs Unity... oppressors shift the focus to focalized views of problems, rather than dimensions of a disfunction on a grande scale... ie today's hot-topics of immigration, abortion, stem-cell research, etc

Manipulation vs Organization... oppressors manipulate the oppressed to inoculate individuals with the bourgeois appetite for personal success...

Cultural invasion vs cultural synthesis... instead of teaching people to critically view their surroundings, instead we invade their cultures and alienate them from the spirit of their own cultures... then we teach them to dress like us, walk like us, and talk like us...

Pedagogy of the Oppressed - Chapter 3

Freire sets out several criterion essential to a dialogical eduction:

1. Love - for the world... for the people... we need to possess courage, not fear, and a commitment to others, that is love... if we do not love the world, life, or people, we cannot enter into dialogue with them
2. Humility - we cannot dialogue if we project ignorance onto others, and never perceive our own... self-sufficiency is incompatible with dialogue... there are neither utter ignoramuses nor perfect sages, only people attempting together to learn more than they now know
3. Faith - in people's power to make/remake... we must believe in others, that they are capable of the responsibility of freedom & liberation
4. Hope - if dialoguers expect nothing of their efforts, then it will be empty and sterile, beaureaucractic and tedious
5. Critical thinking - which discerns an indivisible solidarity b/w the world and the people... which perceives reality as process, rather than static entity

Pedagogy criticizes the traditional 'banking' model of education for teaching students what the teacher wants to, or already knows, rather than what the students need to know.  This process removes the need for active participation of students, in any form other than some derivative of memorization.  To deepen critical understanding, we must help students develop an active attitude, so that they become the subjects of the education, rather than depository objects.

Pedagogy of the Oppressed - Chapter 2

Freire cautions against the 'banking' model of education, in which students become depositories, where teachers go to deposit their 'facts'.  This flawed method only serves to perpetuate the existing status quo, by telling the students how they should think.  Conveniently, it is often the oppressors which determine the truths to be deposited, thereby securing their power base.  In the banking model, an educated person is passive, and better 'fit' for the world.

Instead, Freire believes that education should spur students to critically consider reality.  Real education should be liberating, by presenting problems, rather than spoon-feed 'solutions'.  The way to bridge the gap between banking and education is through communication and dialogue.  Teachers must be students, and students must be teachers... the education must flow both ways.  As teachers listen to the students, they can better understand them, and the dynamic truths in which they live.

Pedagogy of the Oppressed - Chapter 1

Oppressed

Paulo Freire sees society as trapped by a perpetual conflict between two groups: the oppressors (the have's) and the oppressed (the have not's).  The oppressed fear and hate the oppressors for exploiting them.  The oppressors hate the oppressed for the constant threat of revolution, which leads to increased exploitation/oppression.

The oppressors 'oppress, exploit, rape by virtue of their power'.  They abuse anything in a mad pursuit to possess everything - for them, 'money is the measure of all things, and profit the primary goal... what is worthwhile is to have more - always more - even at the cost of the oppressed having less or having nothing.  Any threat to the present situation is perceived by the oppressors as (ironically) oppressive...

formerly, they could eat, dress, wear shoes, be educated, travel, and hear Beethoven; while millions did not eat, had no clothes or shoes, neither studied nor traveled, much less listened to Beethoven.  Any restriction on this way of life, in the name of the rights of the community, appears to the former oppressors as a profound violation of their individual rights... for the oppressors, human beings refer only to themselves; other people are 'things'

Education and generosity have been twisted in order to further perpetuate this game.  In education, the oppressors have a sense of being 'proprietors of history', in which they alone hold the truth to the past.  This 'absolute truth', once inoculated into the oppressed, will free them of their ignorance/poverty/uncleanness, and make them fit for society, as the oppressors see it - translation: continue the oppression.

Generosity too has been savagely distorted.  Freire believes that the oppressors practice what is a 'false generosity':

True generosity consists precisely in fighting to destroy the causes which nourish false charity.  False charity constrains the fearful and subdued, the 'rejects of life', to extend their trembling hands.

False generosity teaches free men to become dependent.  False generosity merely keeps people alive.  True generosity liberates men, and teaches them how to truly live.  Freire believes that if we (the have's) want to help the oppressed, we must be prepared to engage in dialogue, not monologue, with the people.  We can't teach them our (oppressive) version of history, but we have to teach them to think critically.  Solidarity is not keeping the oppressed dependent, but fighting at their side.

In the end, the oppressors are not free.  They are in fact slaves to their own power, unable to breakaway from the destructive cycle in which they find themselves trapped - everything they do reflects their imprisoned state.

Oppressed

Paradoxically, only the oppressors, once properly equipped, can break apart from the cycle, freeing (humanizing) themselves, as well as their oppressors.

However, in history, it is all too often that after a revolution, the oppressed simply replace the former-oppressors with former-oppressed.  Not knowing any other paradigm, they displace the despots only to replace them.  Hence, the oppressed don't desire to be free, but instead they feel an irresistible attraction to the oppressors and their way of life.  The oppressed have a fear of freedom.  But also, without any knowledge, or example, of an alternative to the current paradigm, they seek after only the 'better alternative', not the ultimate solution.

This system of violence, oppression, and exploitation is deeply flawed.  The oppressed must choose not to fight back with the same tools which created this system... the outcome would only be another traditional revolution, with perhaps some blood shed, a new flag, but much the same system.  Instead...

paradoxical though it may seem - precisely in the response of the oppressed to the violence of their oppressors that a gesture of love may be found... only the power that springs from the weakness of the oppressed will be sufficiently strong to free both (oppressor & oppressed)