FULLY AUTOMATED LUXURY COMMUNISM by Aaron Bastani (Review)
I don’t review a lot of stuff these days (although I do keep a regular book journal). However, after reading Aaron Bastani’s Fully Automated Luxury Communism I felt compelled to respond, at length, to his vision of the bright, shining near future that awaits us thanks to new technologies, robots, and limitless leisure time.
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First of all, does anybody else have a problem with the words “luxury” and “communism” appearing in such close proximity? Aren’t they understood to be practically, y’know, oxymorons?
Not according to Aaron Bastani.
Looking through his rose-colored glasses, he sees the future as a time of abundance, thanks to the mining of asteroids in near earth orbit and virtually free services like health care and housing. It is technology that will finally liberate our species from the onerous yoke of work, robots doing most of our jobs, humans enjoying lives of leisure…
I consider myself something of a student of history and try as I might, I can’t recall a single human society, from pre-history to the present, where someone didn’t get a larger slice of the pie due to their size, strength, ferocity, intelligence, wealth, connections, etc. In times of abundance, the ruling clique simply takes more. In times of want, they give up the least.
I wouldn’t call Bastani’s book non-fiction, more like science fiction.
In describing a near future utopia brought about by technological advances, he is employing wishful thinking—I don’t trust machines (or billionaires) to save us and, frankly, we don’t need more luxury on this godforsaken planet, we need less.
In light of the most recent IPCC report on the climate (and its ominous-sounding references to “Code Red”), Fully Automated seems even more far-fetched and fanciful. It will be decades before we can mine asteroids or store limitless amounts of data on a strand of DNA. I see no political will anywhere for building affordable housing or offering free health care or university tuition—hell, we can’t even get our governments, liberal or conservative, to get behind a liveable minimum wage.
And, in the meantime, we’ll be dealing with a climate catastrophe: drought and severe weather phenomena, refugees in the hundreds of millions, flooding, famine, mass deaths from heat waves and newer and even more deadly pandemics as we continue to trespass in remote areas we don’t belong.
Under such stressful circumstances will workable societies and infrastructure still exist, will we have the capacity or, yes, luxury to conceive of space travel when the bonds that hold civilization together are loosening, the world coming apart at the seams?
We know that capitalism is eminently adaptable, able to contort itself into new configurations if it means justifying its survival, but even getting it to embrace a $15 minimum wage or support the notion of a Universal Basic Income is like trying to pry food away from a T-Rex.
It isn’t part of its mentality to throw around “free money” or have governments providing anything but the most basic services to citizens. Oligarchs and their cover organizations have spent billions in “dark money” to secure legislators who are hostile to “big” (i.e. effective) government, doing their best to discredit democratic institutions in the eyes of an increasingly cynical and disconnected electorate.
What major party or serious contender for power is out there agitating for Universal Basic Services for every citizen? Who is going to have the courage and chutzpah to “switch off the privatization and out-sourcing machine”, institute a “One Planet Tax” and impose the rest of Bastani’s progressive and expensive agenda in a world bought and paid for by minions of neoliberalism?
To be fair, the book does have its moments. For instance, Bastani is proficient at providing short, snappy definitions:
Capitalism is described as “a machine designed to extract maximum value to shareholders at the expense of workers and service users”.
Privatization: “is not about improving outcomes or services, but pursuing a political agenda which redistributes wealth from the majority of society to a small elite”.
Neoliberalism: “reduces the capacity of public bodies to spend money while simultaneously intensifying social problems like homelessness and poverty. This means the only options to respond…are increasingly market-oriented”.
And, finally: “A green politics of ecology without the red politics of shared wealth will fail to command popular support”.
I also agree with Bastani’s insistence that we should replace the GDP, not with an “Abundance Index”, as he suggests, but something that measures the physical, mental and spiritual health of our citizenry, a Happiness Scale (“decommodify happiness” should be a meme passed on like a secret password, embroidered on t-shirts, stamped on buttons).
But those occasional gems don’t detract from this book’s wrong-headedness and sheer hubris:
“Our technology is already making us gods, so we might as well get good at it.”
“Under Fully Automated Luxury Communism we can lead lives equivalent to today’s billionaires…”
It sings the praises of technology but expresses little interest in human nature and our somewhat spotty historical record when it comes to slavery, exploitation, genocide, conflicts over resource scarcity, etc. Even so-called “free societies” have been built on the fruits of cheap labor and menial servitude.
Bastani posits a positive, hopeful future based on the most specious evidence while blithely ignoring crises that represent an existential threat to our species and are far more present and pressing than he seems willing to acknowledge.
Humans have never lived “wisely and agreeably and well” (quoting John Maynard Keynes) and we’ve never existed in a jobless, leisure society where our basic needs are met and I don’t believe we ever will.
If there is wealth, the priest-kings and charismatic leaders will use dogma and jingoism to take more than their fair share. If we complain, they will employ lethal force to terrify and constrain us. What else is new?
Capitalism might be flexible and self-replicating, but it will also fight fiercely for its survival, its ability to continue exploiting the many in favor of the few, chewing up more and more of our precious ecosystem, its greed barely held in check by weak laws, compromised lawmakers and a distracted populace.
Bastani feels that through some magical influx of abundance, capitalism will become a victim of its own success and be transformed into an economic system that better serves the common good.
I wish that were the case but fear his timeline renders his solutions, fanciful or not, moot. Our plight as a species must take precedence over capitalist wet dreams. We need to act today to save our living, breathing planet, not wait decades for dubious technological fixes.
And I shouldn’t have to say this but the solution won’t come from without, but within.
It starts with us. Speaking and acting collectively. Reforming when possible, revolting when necessary. Putting aside our differences, shouting in one voice, a deafening, prolonged clamor that can’t be, won’t be ignored. Demanding a sustainable, equitable, ethical future, one worth the blood, sweat and tears that will undoubtedly be shed in the course of bringing it to fruition.
Book #50–“On the Natural History of Destruction” by W.G. Sebald
My “100 Book Challenge” progresses.
Just hit book #50, halfway there and still (barely) maintaining the pace necessary to hit the century mark by the end of the year.
Four or five books of note in the latest batch of reading, including Siegfried Sassoon’s Memoirs of an Infantry Officer (#42) Wilfred Thesiger’s Arabian Sands (#46), John Vaillant’s The Tiger: A True Story of Vengeance & Survival (#49) and W.G. Sebald’s On the Natural History of Destruction (#50).
The latter left me especially shaken.
What begins as an investigation into the dearth of postwar literature devoted to the suffering and deprivation endured by German civilians during World War II, gradually metamorphoses into a meditation on the limits of language. Sebald asks if mere words can do justice to the horror of an air raid, the obscenity represented by Auschwitz, the experience of being tortured. Do certain episodes defy and impoverish description and can any re-enactment, however well-crafted and best intentioned, achieve more than verisimilitude and clever artifice?
Sebald cites several artists—Gert Ledig, Jean Amery, Peter Weiss—who eschew decorum, ignore taboos, use their immense talents to conjure sentences that are impossible to ignore, that permanently imprint themselves on our consciousness. It is their authenticity that distinguishes them; these men are first person witnesses, their credentials impeccable. They have determined (sometimes after a long period of silence) that they are going to tell what they have seen without embellishment or elaboration. Their courage and honesty simply will not allow them to go into the darkness without making one last fruitless, valiant attempt to communicate to us things we would rather not know, that we’d rather see safely consigned to history’s back pages.
Ledig et al do their best but, even so, words often fail them and images, still shots of destruction, grotesque tableaux, are often substituted; these come in the form of vivid, descriptive passages, devoid of sentimentality, chillingly matter of fact. They bring to mind the stark, silent, black-and-white footage taken in the death camps. Amery chose the personal essay format to unflinchingly document what it means to be dispossessed, cast out and marked for death by fellow citizens. He refused to hide behind a fictional counterpart or allow a contrived plot line to dilute/adulterate his message.
In the end, Ledig/Amery’s efforts are doomed; even the most enlightened, imaginative reader is incapable of gaining more than an inkling of the physical and spiritual agony that can be inflicted by a well-trained torturer…or visualize what it’s like to enter a crammed air raid shelter after it has suffered a direct hit from a thousand pound bomb. We can only, thank God, experience these things vicariously, secondhand, from the safety of a comfortable arm chair. And, though it might pain bibliophiles to do so, we must acknowledge the paucity of language in the face of such incommunicable pain and loss.
Sometimes only a scream will suffice.
We know we can’t possibly understand what they’ve experienced but we feel, in the depths of what passes for our soul, that we owe it to the victims to at least try. Every single day.