|Contents||Bulletin||Scripting in shell and Perl||Network troubleshooting||History||Humor|
|News||Sociology of organizations||Corporatism||Best books about bureaucracy||Recommended Links||Bureaucracy as a Political Coalition||The Fiefdom Syndrome|
|Bureaucratic alienation||Bureaucratic inertia||Bureauactic ritualism||Bureaucratic avoidance of responsibility||Iron law of oligarchy||The Peter Principle||Parkinson Law|
|Does the Government Bureaucracy Stifle Innovation?||Military Bureaucracy||Mayberry Machiavellians||Lysenkoism||Groupthink||The authoritarian personality||Double High Authoritarians|
|Principal-agent problem||Elite Theory||The psychopath in the corner office||Analogy between corporate and psychopathic behavior||Meetingomania||Humor||Etc|
Bureaucracy is an organizational model rationally designed to perform complex tasks efficiently. Bureaucratic organizations are typically large organizations, and they are characterized by formalized rules and regulations, systematic record-keeping and archiving of past decisions, formalized planning for the future, hierarchies of status, defined career paths (within the organization and across organizations), a concern for organizational identity, and other features. Many of these features considerably vary across organizations, but government, military and international corporations as well as international organizations (UN, UNESCO, World Bank, IMF) are more or less typified forms. The fact that bureaucracies are governed by rules make them something like staffed with human robots, where rules serve as a program governing the robot behavior. And as in sci-fi such robots very soon start to demonstrate behavior that was not designed by the programmers ;-).
For example, scholars and specialists often lament that once the bureaucracy commits itself to a course of action, it rarely adjusts its path. Bureaucracies prize continuity over innovation and cling to the prevailing orthodoxy
At the same time any bureaucracy is a political coalition that is designed to protect and enrich the members (see Bureaucracy as a Political Coalition). And that goal explicitly conflict with the goal of efficient and dispassionate service that they theoretically should provide. That means that central problem of bureaucracies is Principal-agent problem and corruption of top layers of hierarchy. There are three laws that govern this process of corruption:
Even in cases of indoctrination with ideology which inhibits those impulses, corruption of the organizational elite is a serious problem as collapse of the USSR demonstrated to the surprised world. Only an idiot (or PR prostitute ;-) would say that it was angry Russians who overthrow the Communist regime; in reality it was Communist elite, including KGB elite that just changed flags and privatized the state resources.
This is the key to understanding complex dynamics in large organization, where bureaucracies that often engage in actions that look close to absurd (or are absurd) to the uninitiated. One of the most important features of bureaucracies is that as a political coalition it fights (and often very successfully) for self-preservation and growth of its influence. As soon as self-preservation become the paramount concern, the original purpose of the bureaucracy to provide efficient and dispassionate service is subverted and buried beneath the higher priority activities of providing benefits, increasing staffing, and, the most importantly, increasing budgets.
|As soon as self-preservation become the paramount concern, the original purpose of the bureaucracy to provide efficient and dispassionate service is subverted and buried beneath the higher priority activities of providing benefits, increasing staffing, and, the most importantly, increasing budgets.|
Tendency of mature bureaucracies to pervert their organizational goal necessitates periodic purges and reorganizations. One of the first political party which understood this complex dynamic were Bolsheviks, who under Stalin instituted periodic purges of State-employed bureaucrats ("apparatchiks"), so that the fear for their well-being (and often life) served as a powerful countervailing force to the natural tendency of bureaucracy to pervert its goals. Which of course have had only temporary effect.
In the USA similar mechanisms of appointing as head of government agencies by political appointees (who are often, unfortunately completely incompetent in the area of activity they were made responsible for) is much less effective, but also has its positive sides. In a way limitation of term of the President along with other more political objectives also serves as a periodic reorganizing force. This affect is watered down by a to short term assigned to the presidency as in such a period it is impossible to institute substantial changes in top departments such as Department of State and Department of defense. Also CIA looks more like a tail which wags the dog, then as a regular part of the government.
In large corporation similar role can play periodic changing of location of headquarters, as election of president are typically formal and are run by the same clique that runs the organization.
Another negative side of bureaucracies is that they serve as perfect environment for Authoritarians (especially Double High Authoritarians) as well as sociopaths. See The psychopath in the corner office and Analogy between corporate and psychopathic behavior
Although multiple vices and tendency to convert rules into absurd of large bureaucracies are self-evident and huge volume of literature exists about perversions of bureaucracies, especially military bureaucracies (The Good Soldier Švejk ), this form of organization is not totally bad. At the same time progressive degradation of bureaucracies with age is an established fact.
In other words, benefits to the proverbial “red tape” associated with bureaucracy do exist, but as its amount increase at some point all benefits dissipate and organization became totally parasitic. At the same time strong mechanisms of self-defense and survival ensure that such a bureaucracy can last a long time past this point. And as Parkinson aptly stated perversion of use of resources is a rule not an anomaly. Also level of competency of top bureaucrats are open to review as within organization exist mechanisms that prevent promotion of competent people into higher levels of hierarchy as well as mechanisms of degradation of previously competent members as they climb the hierarchical ladder (The Peter Principle).
There is a strong tendency of top layers of any large bureaucracy to form a oligarchy and cut oxygen for newcomers, and possibility of change. That's what Iron law of oligarchy is about. So there can't be a democratic established bureaucracy, even in principle. Any established bureaucracy is by definition an oligarchy that often acts in concert and reflect interests of other oligarchic groups in society no matter what is the formal charter of the organization.
For example, bureaucratic regulations and rules help ensure that the Food and Drug Administration (FDA) takes appropriate precautions to safeguard the health of Americans when it is in the process of approving a new medication. It does not work perfectly it is often perverted by special interests, but it is better then nothing and might be even better then alternatives. The proverbial "red tape" associated with truckload of useless documents actually also serves positive role documenting pretty complex things so that multiple players have common vision and if problems arise, data exists for analysis and correction. Here how John Kenneth Galbright viewed the phenomena:
John Kenneth Galbraith, who took the analysis well beyond the manufacture of pins. According to Galbraith, much of the dynamism of the modern world could be attributed to the advance of science and technology, which in turn resulted from “taking ordinary men, informing them narrowly and deeply and then, through appropriate organization, arranging to have their knowledge combined with that of other specialized but equally ordinary men.”12
As Galbraith implied, specialization creates the need for coordination. Bureaucracies bring order out of potential chaos in two ways. The first of these is what people tend to think of when they hear the word bureaucracy: rules, regulations, and strict procedures. Alll bureaucracies make abundant use of explicit and implicit Standard Operating Procedures to guide and control the activities of their employees. This, of course, can be another source of frustration when dealing with a bureaucracy because there may be situations not covered by existing rules, or the rules may be of dubious appropriateness. But even more frustrations, as well as endless opportunities for corruption and abuse, would ensue if the members of an organization simply made decisions on the basis of personal connections or individual whims.
Along with the use of formal roles and rules, bureaucratic organizations coordinate the work of their members through another property that is distasteful to many: hierarchical authority. The structures of most bureaucratic organizations can be (and usually are) depicted in an organization chart that puts every position at a hierarchical level that clearly indicates who is subordinate or superordinate to whom. In addition to aiding in the coordination of work, organizational hierarchies serve a number of other functions, such as delineating responsibilities and motivating workers by holding out the prospect of promotion. Organizational hierarchies are especially prominent in military and paramilitary organizations such as police forces, where observing rules and obeying orders issued by superiors are of paramount importance. Other kinds of organizations can get by with more egalitarian structures, but some degree of hierarchical ranking will be found in all bureaucratic organizations.
A final characteristic of bureaucratic organizations is their extensive use of, and reliance on, written records. It is no coincidence that the first extensive government bureaucracies emerged in Egypt, Babylonia, and China, places where written languages were first created and developed. As a practical matter, written records are essential for the preservation and dissemination of rules, regulations, and operating procedures, along with essential documents such as contracts, tax records, and voter registrations. What began thousands of years ago with the first scratching on clay tablets continues to a greatly magnified degree today, as modern information and communications technologies such as computerized databases and e-mail have extended the reach and potency of the written word
At this point, many readers are probably thinking that this discussion of bureaucracy is seriously divorced from reality as they have experienced it. And they are right—not only do bureaucracies in the real world often depart from the above principles, but the imputation that they are the embodiment of rationality seems quite a stretch. Here we will again simply note that an ideal type presentation of bureaucracy is only a starting point for further analysis, just as a mathematical description of the acceleration of a falling body has to first set aside the effects of air resistance in order to derive the formula for determining the rate at which the body gains speed. There will be numerous places in this book where real-world organizational structures and procedures and their consequences for the way work is done will be presented, along with the reasons for their departure from ideal-type bureaucracies. As a starting point, we need to consider which kinds of work environments are well suited to bureaucratic modes of organization and which are not.
Likewise, the impersonality of bureaucracies can have benefits. For example, an applicant must submit a great deal of paperwork to obtain a government student loan. However, this lengthy—and often frustrating—process promotes equal treatment of all applicants, meaning that everyone has a fair chance to gain access to funding. Formally bureaucracy discourages favoritism, meaning that on the surface friendships and political clout should have no effect on access to funding. Reality is totally different.
The concept of bureaucracy is closely linked with the concept of oligarchy. Any large corporate bureaucracy is an oligarchy. Corporate oligarchy is a form of power, governmental or operational, where such power effectively rests with a small, elite group of inside individuals, sometimes from a small group of educational institutions, or influential economic entities or devices, such as banks, commercial entities that act in complicity with, or at the whim of the oligarchy, often with little or no regard for society or environment at large.
Bureaucracies may have positive effects on employees. Whereas the stereotype of bureaucracies is one of suppressed creativity and extinguished imagination, this is not the case. Social research shows that many employees intellectually thrive in bureaucratic environments. According to this research, bureaucrats have higher levels of education, intellectual activity, personal responsibility, self-direction, and open-mindedness, when compared to non-bureaucrats.
Another benefit of bureaucracies for employees is job security, such as a steady salary, and other perks, like insurance, medical and disability coverage, and a retirement pension.
Programmers and system administrators rarely have anything good to say about bureaucracies, and their complaints may hold some truth. As noted previously, bureaucratic regulations and rules are not very helpful when unexpected situations arise. Bureaucratic authority is notoriously undemocratic, and blind adherence to rules may inhibit the exact actions necessary to achieve organizational goals.
Concerning this last point, one of bureaucracy's least-appreciated features is its proneness to creating “paper trails” and piles of rules. Governmental bureaucracies are especially known for this. Critics of bureaucracy argue that mountains of paper and rules only slow an organization's capacity to achieve stated goals. They also note that governmental red tape costs taxpayers both time and money. Parkinson's Law and the Peter Principle have been formulated to explain how bureaucracies become dysfunctional. They are pretty fascinating findings:
What is a bozo? It’s a little like pornography, you know it when you see it. However, let me try to more precisely define one.
A bozo is someone who thinks they are much smarter and capable than they actually are. They constantly over-estimate their abilities and under-estimate the risks and threats around them. They typically don’t keep an open-mind. They look instead for data that confirms a previously held bias. They also don’t handle details well. They expect other people to clean up their messes when they happen, and so don’t feel the need to obsess over the little things. Because they don’t have a keen sense for the competitive market in which they operate, they typically don’t have good judgment in key strategic decisions or when hiring top talent. Instead of hiring the smartest folks around them, bozos prefer to hire people who blow smoke, telling them how great they are, or for some non-obvious business reason such as sharing the same college or frat.
Here is an interesting take on the situation from 19284_Chapter_5
Although the extent of bureaucratization should reflect the kind of work being done, the decision to organize things along bureaucratic lines may also reflect existing economic and social cleavages. As several critics have argued, a key element of bureaucratic organization, the division of labor, may represent an effort by management to simplify workers’ tasks to the point where no skill is required to get the job done. From the perspective of management, this has two advantages. First, it lowers labor costs by allowing the use of unskilled, low-paid workers. Second, “de-skilling” removes an important source of potential power within the workforce. Employees with special skills are hard to replace, and this significantly improves their bargaining power when it comes to wages, benefits, and working conditions.15 In similar fashion, bureaucratic hierarchies may be established and maintained not because they contribute to the effective functioning of an organization but because they confer authority and prestige to some of its members at the expense of others. These points have been emphasized by Marxist critics of capitalist organizations, who have argued that both division of labor and hierarchy are organizational devices used to control workers and accumulate capitalist profits.16
Marxists have not been the only ones to take a critical stance toward bureaucracy. Other critics have been particularly concerned with the effects of bureaucratic organization on employees and the way they go about their work. One of the most trenchant criticisms of the effects of bureaucracy on individual workers came from Max Weber himself. For Weber, the formal rationality embodied in bureaucratic structures and procedures was itself problematic. After all, what Weber saw as the cultural basis of rationality, the “disenchantment of the world,” carries a double meaning. Especially in everyday use, disenchantment connotes a sense of disillusionment to the point of cynicism. As Weber fully realized, a totally disenchanted world is flat and gray, containing little to elevate the spirits of men and women. As Weber noted in a famous passage in The Protestant Ethic and the Spirit of Capitalism, a totally disenchanted culture produced “narrow specialists without mind, pleasure seekers without heart; in its conceit this nothingness imagines it has climbed to a level of humanity never before attained.”17
A more sharply focused insight into the effects of bureaucratic organization on individual workers has been provided by Robert Merton through his description of the “bureaucratic personality” and the circumstances that give rise to it.18 For Merton, bureaucratic structures and procedures are established to get certain things done, but sometimes they become ends in themselves. When this happens, we may see the emergence of the “bureaucratic virtuoso,” a functionary who closely adheres to all the rules and procedures but hardly accomplishes anything of significance. Organizations and their personnel can succumb to this malady for both organizational and personal reasons. In the case of the former, “bureaucratic ritualism” may be used by organizations as a defense mechanism in a hostile political climate. For the individual bureaucrat, job insecurity may provoke a need to do everything “by the books” so no blame can be assigned when things go badly.
A more recent description and analysis of contemporary bureaucracy and its consequences for working life comes from George Ritzer, who has invoked the McDonald’s chain of fast-food restaurants as the archetypical early 21st-century organization.19 Echoing Weber, Ritzer describes four key features of McDonald’s operations: efficiency, calculability, predictability, and the control of people through the use of nonhuman technologies. There is nothing dramatically new here; “McDonaldization” has a lot in common with Taylor’s scientific management and Ford’s assembly line. But while Taylor’s ideas were never fully implemented, and the use of assembly lines was largely confined to the manufacturing sector, McDonaldization has gone well beyond the fast-food industry. The procedures, technologies, and managerial values that have made McDonald’s the world’s largest hamburger chain are now being applied to a great variety of organizational settings: retail establishments, schools, and even the sex industry.20
Although critics have assumed that McDonaldization necessarily results in a thoroughly unpleasant and alienating work environment, careful research into the actual experiences and feelings of McDonald’s workers has presented a more complex picture. The most intensive effort at assaying the effects on employees of McDonald’s organizational structure and operating procedures was conducted in the mid-1990s by Robin Leidner.21 In some ways, her research supports the conception of McDonald’s as a stereotypical impersonal, bureaucratic organization. Although dealing with individual customers, one of the central activities in any fast-food establishment, is difficult to routinize, this is accomplished through the use of numerous formal rules and procedures, as well as prepared scripts that workers use when interacting with customers. Food preparation is highly routinized through the technologies that require little or no judgment on the part of the cooks, such as dispensers that always supply an exact quantity of ketchup and cash registers that tell cashiers how much change to give customers. For managers and owners of individual restaurants, McDonald’s provides “the Bible,” an exhaustive manual covering all the procedures and standards to be employed.22 In addition, the firm requires that prospective owners of franchises attend “Hamburger University” in Oak Brook, Illinois, where they are taught operational procedures and, more generally, are imbued with McDonald’s corporate philosophy.23
These key elements of “McDonaldization” have served the firm well, although they have been criticized for making work at McDonald’s a routinized, poorly paid job that requires little in the way of worker skills. At the same time, however, these organizational rules and routines can work to the advantage of McDonald’s employees. The well-defined routines reduce uncertainty and conflict over who is supposed to do what. Routinization also shields employees from clashes with customers because the workers can defend and justify their actions by noting that they are simply doing what they were required to do. In Leidner’s summation, “Depending on the context, service routines can help workers do their job, can boost their confidence, can limit the demands made upon them, can give them leverage over service-recipients, and can offer psychic protection from demeaning aspects of the job.”24
Of course, it is precisely this ability to invoke bureaucratically established rules that has allowed some individuals to justify unethical or even criminal behavior by claiming “I was just following orders.” Several classic experiments in social psychology have demonstrated the willingness of people to inflict harm when they are ordered to do so.25 We therefore also have to take into account the moral dimension when assessing the advantages and disadvantages of bureaucratic organization. Rules and regulations are an essential part of bureaucratic administration, but they also may allow, and even encourage, actions that individuals would not do on their own volition.
upj santoro sociology bureaucratic organizations
Bureaucratic OrganizationsIn this course we will explore the nature of formal or bureaucratic organizations. We will look at bureaucracy and bureaucratic processes in five interrelated areas (see Hummel's Preface): socially, culturally, psychologically, linguistically, and most importantly, as a political system -- a system of power. Let's very briefly develop some working assumptions from these five areas.
"Red tape" ... "You can't fight city hall" ... "climbing the corporate ladder" ... "suits" ... "clients" ... "the bottom line is the bottom line" .... We live in bureaucracies which penetrate every aspect of our existences. We are citizens, employees, unemployed, students, teachers, clerks, patients, customers, drivers, subscribers, debtors, prisoners, etc. All of these terms can be said to describe social roles that connect us to formal organizations.
In one of his earlier writings, Karl Marx described bureaucracy like this:
- A bureaucracy imposes, and is characterized by, certain types of social relationships -- typically a hierarchical system of authority -- as well as horizontal coordination of tasks.
- Bureaucracies imply "bureaucratic culture" -- that is, norms, values, beliefs, knowledge, and even morality that are typically bureaucratic.
- Psychologically, bureaucracies promote a bureaucratic way of thinking or an "organizational mind."
- Bureaucracies produce their own language or linguistic categories for defining the world. In popular jargon, this bureaucratic language is known as "company speak."
- Bureaucracies are systems of power -- social organizations whose purpose is to control material, informational, and especially human resources.
"The principle of its knowledge is...authority, and its mentality is the idolatry of authority. But within bureaucracy the spiritualism turns into crass materialism, the materialism of passive obedience, faith in authority, the mechanism of fixed and formal behavior, fixed principles, attitudes, traditions. As far as the individual bureaucrat is concerned, the aim of the state becomes his private aim, in the form of the race for higher posts, of careerism."
But the real pioneer of the sociology of bureaucracy was Max Weber. Weber understood bureaucracy in much the same way as Marx. He understood bureaucracy as a principle of social organization which historically only comes into being with the modern state and as he said, with "the most advanced institutions of capitalism." Weber understood the growth of command by large-scale, alienating, and impersonal bureaucracies to be a historical principle of development in Western society, in a process that he called "rationalization."
Social organization would, to Weber, become progressively more machinelike. People would, as a result, lose more and more of their freedom and community control over everyday life. This would impose upon us the "iron cage of organization."
An important question addressed in this course is whether or not the bureaucratic form of organization itself and this progressive loss of freedom which Weber described as our fate, are inevitable? Are more human and humane forms of organization and society possible?
In emphasizing the study of bureaucracies as political systems we must look not just at the "intra-organizational" distribution of power and authority, but at bureaucratic organizations in the context of larger, even global political and economic contexts like the state, class, and market. Bureaucracies or formal organizations, which are for us the contexts in which we live our lives, are themselves contained in larger and more inclusive contexts of power.
Group Leadership Some research reveals that there are usually two types of leaders in social groups.
Leaders also vary in the ways in which they include others in the decision-making process. Three decision-making styles are identified.
- One is authoritarian leadership, which focuses on instrumental concerns. This type of leader makes decisions independently and demands strict compliance from subordinates.
- Another type is the democratic leader who takes a more expressive approach and seeks to include all members in the decision-making process.
- A third type is labeled laissez-faire. Leaders using this approach tend to downplay their power and allow the group to function on its own.
Today our lives seem focused around formal organizations, or large, secondary groups that are organized to achieve their goals efficiently.
Types of Formal Organizations Amitai Etzioni uses the variable of how members relate to the organization as a criterion for distinguishing three types of formal organizations. The first is termed a normative organization.
People join this type of organization to pursue some goal they consider morally worthwhile. These are sometimes also called voluntary associations. The second type is referred to as a coercive organization. These serve as a form of punishment (prisons) and treatment (mental hospitals). The third type identified are utilitarian organizations. These organizations provide material benefits in exchange for labor.
Origins of Bureaucracy Formal organizations date back thousands of years. Max Weber suggested that tradition, referring to sentiments and beliefs about the world passed from generation to generation, dominated the world view in preindustrialized societies. Focus was on the past, and so organizational efficiency was not of great concern.
Characteristics of Bureaucracies
PROBLEMS OF BUREAUCRACY
The Evolution of Formal Organizations
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Writing in the same iconoclastic spirit he brought to Voltaire's Bastards: The Dictatorship of Reason in the West, Canadian writer Saul offers a damning indictment of what he terms corporatism, today's dominant ideology. While the corporatist state maintains a veneer of democracy, it squelches opposition to dominant corporate interests by controlling elected officials through lobbying and by using propaganda and rhetoric to obscure facts and deter communication among citizens.
Corporatism, asserts Saul, creates conformists who behave like cogs in organizational hierarchies, not responsible citizens. Moreover, today's managerial-technocratic elite, while glorifying free markets, technology, computers and globalization, is, in Saul's opinion, narrowly self-serving and unable to cope with economic stagnation.
His prescriptions include eliminating private-sector financing from electoral politics, renewing citizen participation in public affairs, massive creation of public-service jobs and a humanist education to replace narrow specialization. His erudite, often profound analysis challenges conservatives and liberals alike with its sweeping critique of Western culture, society and economic organization.
LeeBoy (Pine Bluff, Arkansas)
A coup d'etat in slow motion?, August 12, 2005
A key premise of the book is that a life worth living, the so-called examined life, the fully aware life cannot take place without individuals in the society being fully conscious - or without seeking the kind of self-knowledge that readily can be translated into action.
Saul maintains that we have a "new religion," the blind pursuit of self-interest. It is led by an ideology of "corporatism," which has deformed the American ideal of a life worth living into one devoid of a concept of the common public good. Through it, one of America's most noble ideas, that of "rugged individualism" has been sullied, distorted and transformed into an ideology of selfishness; an ideology that has so manipulated our reality that our the language and knowledge, usually placed in the service of actions and designed to improve our way of life, has become useless.
The corporate compartmentalization of, and distortion of public knowledge, and the accompanying enforced conformity has so confused us and has so muted our voices that knowledge no longer has any effect on our consciousness nor on our actions. Individual selfishness as "modeled" by corporate self-interest has hi-jacked Western civilization as we have come to know it.
The book describes how corporatism has accomplished this feat: It has used its own ideology of self-interest (and the promise of certainty that all ideologies promote) to render us passive and conformist in areas that matter and non-conformist in those that do not. This new pseudo or false individualism has the effect of immobilizing and disarming our civilization intellectually and thus renders it unconscious.
The most important way it does this is by denying and undermining the legitimacy of the individual as the primary unit and defender of, as well as the center of gravity of the public good. The public good becomes deformed by, and subordinate to, and equated with the narrow pursuit of corporate self-interests, as most often defined by the pursuit of profits and associated corporate perks. The hedonistic model of the corporate life is projected on to society writ large as the only life worth living.
The impetus for placing corporate interests (and the corporate model of our humanity) at center stage in the drama of Western Civilization, seems to have come about through the misconception that rugged individualism, democracy and our current understanding of the public good were once defined by, depend on, and proceed directly from, the pursuit of economic interests. This is a misconception because in actual fact exactly the reverse is true: It was notions of the public good as defined by democracy and individualism that gave rise to economic interests, and not the other way around.
Moreover, economic models have been so spectacularly wrong and unsuccessful, that they could not have survived without an ideology that renders the public unconscious. Saul suggests that even the best economic models amount to little more than passive tinkering. The fact that we have come to rely on them -- even though we know they are seriously flawed and have little or no basis in reality -- is compelling evidence of our lack of memory and thus, of our lack of collective consciousness.
According to the author, it is the proper use of knowledge and memory that renders us conscious (and thus by extension, also renders us human). The misuse of knowledge and memory through corporate and technological, manipulation, specialization and compartmentalization is just a deeper form of collective denial.
Said differently, (corporate generated) specialization creates its own illusions. When knowledge actually becomes confused and is sufficiently narrowed, compartmentalization promotes the illusion that knowledge is multiplied when in fact it has shrunken. It leaves the impression that more rather than less knowledge is being created. It promotes the illusion that truth is only what the specialist can measure; that "managing is doing," (and more importantly that a managerial class is important and necessary). Finally, it creates the illusion that the ideology, which promotes corporatism, produces certainty (the main job of any ideology).
These illusions all have facilitated the corporate takeover of what would otherwise be seen as, the public interest. By doing so, the legitimacy of the individual as the center of gravity of the public good is crowded out, undermined and denied.
Thus the management elite, (with their suitcases full of money to buy off our elected representatives) like a cancer, is let loose on society. It lives within its own insulated cocoon creating an artificially interiorized sense of its own importance, wellbeing and its own distorted vision of civilization as a whole. Insulated from within, the management elite is free to grow without bounds, without accountability, and in complete disregard for the reality "out there," and always only to satisfy and service its own selfish needs. Truth is not in the world "out there" but is in what the professionals can measure and whatever is reported to these insulated elites. The deeper the insulated managerial class retreats into its own interiorized illusions of reality, the more confused language becomes and the less likely knowledge can be translated into actions that will effect the wider reality, and thus the public good.
In its pursuit to deny the legitimacy of the public good and to replace it with corporate econometric models of reality, Saul has traced the history of this process and gives many examples of how it works: through media propaganda, films, ads, music, sports and style-and always through insinuations of what is considered proper thought and ways of behaving.
One of the better examples he gives is how unemployment keeps getting redefined downward with no relation to the reality of the labor market but mostly to suit the needs of the neo-cons (the courtiers of the corporate elites). Or how, even as companies are losing money and are laying-off large numbers of ordinary workers, the salaries and incentive packages of the managerial elites continue to rise - often even until the very day the companies actually go bust.
Another example given is how through the process of globalization, that by the year 2020 the U.S. will be fully reduced to a Third World country. We are told that our future standard of living will depend entirely on globalization. Here globalization (like its companion concept, productivity) is a synonym for pegging workers' wage rates to the lowest wages available worldwide. It is never mentioned in such discussions that the salaries and incentive packages of the managerial elites will actually rise significantly as this "mother of all least common denominators economic formulas" is being applied to the lower end of the economic class scale. Taken to its logical conclusion, the salary of U.S. workers will equal those of Chinese peasants by 2020; and the corporate elites all will be filthy rich like Sam Walton. This "Wal-Martization" of America is already well in train.
Why are we so susceptible to being manipulated by corporate generated ideology and power? Saul gives an answer: We have an addictive weakness for large illusions that are tied to power and that can simplify our worldview by promising emotional certainty. The examples he gives are none other than the great religions themselves, and their spin-offs of Marxism, fascism and most of the autocratic governments of the past, including Hitler's Third Reich.
The roads to serfdom, or to fascism or communism (or pick your own ism) all intersect at the same ideology reference points: they begin as enforced social and political orthodoxy and conformity: first fashion and style; then the social enforcement of ways of thinking; and then patriotism is made into a religious-like requirement; after which rights and free speech are suppressed in the name of national security or loyalty to the state. One-by-one laws are suspended and then arbitrary arrests and disappearances begin; and finally the country is rendered completely passive and unconscious - compressed into a pseudo-patriotic religious trance.
In the modern era, this progression is by now all too familiar: It leads directly to the de-legitimatization of the citizen as the primary defender of the public good. This just as inevitably leads to handing over power to those whose self-interests are larger than their dedication to the preservation of the public good or even to the preservation and defense of the state itself.
The citizen then ceases to be able to determine what is, and is not real. He becomes immobilized like a child, unable to judge what is in his own best interests -- let alone what is in the best interest of the public good or the state. He is then forced to sing for his dinner and to dance to the corporate tune for any sense of wellbeing or self-worth. The "public good" becomes completely subordinate to the "corporate good."
What Saul admonishes us about is already imminently clear: that the kind of society we have is determined by where the true source of legitimacy lies. Today legitimacy in America -- that is its power, organization, and influence -- lies not in the vote and in stylized but impotent public citizen participation, but in the hands of the lobbyists, the technocrats, and the anti-democratic and anti-patriotic corporate vampires.
Saul did not need to tell us that all the serious decisions are now made in the back rooms without consulting the people. The best "the people" can hope for (and indeed what they yearn for) is that the decisions made over their heads will at least retain a semblance of emotional ideological purity.
While the corporate robber barons sneak out the back door to their off-shore tax havens (with the nations valuables in tow), the public good has been distorted and transformed into little more than "What I have" or into bumper sticker sized emotionalisms: the advancement of creative design and the right to post the Ten Commandments on the court house steps, abortion and gun rights, anti-Affirmative Action, states rights, etc. Because of its lack of consciousness, Americans have lost the ability to conceptualize a common good larger than their own immediate individual narrowly defined self-interests.
How do we get out of this coup d'etat in slow motion? Saul's answer is that we must change the dynamics of the process but he gives few specifics on how this can be done. This a great and very sobering read. Five stars.
Joyce (Bonham, Texas)
Makes the complex understandable, November 29, 2012
Saul has unusual skill in making complex entanglements understandable, colorful, and often humorous. His satire is biting. His irony is satisfying. His writing is dense with fresh insights about difficult subjects, so reading him is challenging at times but worth the effort. In this book, Saul explores how the dictatorship of reason unbalanced by other human qualities (common sense, ethics, intuition, creativity, memory) leads to the rational but antidemocratic structures of corporatism. He lays out the historical roots of corporatist doctrines (going back to Plato) and how they are so woven into our social fabric that they threaten the practice of democracy. He notes how our civilization is blinded to its true character by sentiment and ideology and argues that while Fascism was defeated in World War II, its corporatist doctrines are powerfully influencing our society today.
For Saul, one central aspect of the corporatist doctrine is its hijacking of the term "individualism," defining it as self-absorption or selfishness. Both Left and Right positions are based upon that definition. The Left agrees with the Right that individualism is selfishness, only it wants individual rights to be equally distributed and more fair. Whereas Saul talks about individualism thus:
"Rights are a protection from society. But only by fulfilling their obligations to society can the individual give meaning to that protection. . . Real individualism then is the obligation to act as a citizen."
"The very essence of corporatism is minding your own business. And the very essence of individualism is the refusal to mind your own business. This is not a particularly pleasant or easy style of life. It is not profitable, efficient, competitive or rewarded. It often consists of being persistently annoying to others as well as being stubborn and repetitive."
And further still:
"Criticism is perhaps the citizen's primary weapon in the exercise of her legitimacy. That is why, in this corporatist society, conformism, loyalty, and silence are so admired and rewarded."
Saul discusses the role that four economic pillars play in either accentuating or reducing our unconscious state as citizens: (1) the marketplace, (2) technology, (3) globalization, and (4) money markets.
Here is my summary of his lessons on these four.
- The danger of using the marketplace as our guide is that we are limiting ourselves to the narrow and short-term interests of exclusion. If we wish to lead society we must calculate inclusive costs.
- Business schools (following the "scientific management" Frederick Taylor brought to Harvard) treat men and women as mechanisms to be managed along with machines. And we are lining up students behind machines, educating them in isolation when what is really needed is to show them how they can function together in society.
- Trade cannot in and of itself solve societal problems. The main effect of globalization has been to shift the tax burden from large corporations onto the middle class. Adam Smith's repeated admonition has been ignored. It is: high wages are essential to growth and prosperity.
- Money is not a value in itself. Money in money markets is not available for taxation, and it doesn't really exist. It is pure speculation. We must see what is truly of value to society and reward those things.
This is only a bit of the clarity Saul's book gives us as citizens about what we are dealing with, empowering us with weaponry to overcome the Fascistic creation of corporatism.
Christopher (Seattle, Washington, USA)
A roundhouse shot at corporatist, group-think American life, March 19, 2002
"Are we truly living in a corporatist society that uses democracy as little more than a pressure release valve?"
Not satisfied with hurtling the literary hand-grenade of the 1990's, "Voltaire's Bastards", into the midst of our oblivious Western society, John Ralston Saul has now equipped his metaphorical sniper rifle, and in his crosshairs is the 'deviant class' which has destabilized our American dream. In "The Unconscious Civilization", Saul targets `corporatist' groups, the special interests (both economic and social) which have lulled citizens into replacing their own thoughts with those of factions who magically (and absurdly) claim to represent their beliefs and dreams.
"One of the difficulties faced by citizens today is making sense of what is presented as material for public debate, but is actually no more than the formalized propaganda of interest groups. It is very rare now in public debate to hear from someone who is not the official voice of an organization."
Characteristic of Saul's previous work, "The Unconscious Civilization" is a firm, wind-knocking shot to the gut. But luckily for you, your opponent is also teaching you how to fight. Hear him shout: `Stand up, slothful citizen. Your constitution is failing.'
"The statistics of our crisis are clear and unforgiving. Yet they pass us by--in newspapers, on television, in conversations--as if they were not reality. Or rather, as if we were unable to convert knowledge into action."
Do you feel protected by the Internet, by the millions of voices which you feel will conglomerate to represent you? So how's it working for you so far? Sure we have information, but what the hell good is it doing for the spirit of our nation?
"Knowledge is more effectively used today to justify wrong being done than to prevent it. This raises an important question about the role of freedom of speech. We have a great deal of it. But if it has little practical effect on reality, then it is not really freedom of speech. Without utility, speech is just decorative."
In this work, Saul scopes out the corporatist mindset, the coalescence of many minds into one body with only one voice (corpus from Latin, meaning body), which has invaded business, politics, and civil society alike. The result is chilling, for when we rise to speak, we find our individual words have different meanings to each of these bodies. As a consequence, we are learning to speak less.
"In a corporatist society there is no serious need for traditional censorship or burning, although there are regular cases. It is as if our language itself is responsible for our inability to identify and act upon reality."
We may be blind to the corporatist processes, but we should be able to fairly see their results. In politics: 38% voter turnout rates, lowest political convention viewership, the quashing of third-party voices; in business: the plastering of disclaimers, sloganeering, and that opaque wall of business-speak between every salesman and their customer; in civil society: the inability to progress in conversation without soundbites, and the number of people who flat-out don't want to talk to you.
This partition of words has not obstructed John Ralston Saul, though. An advocate of "aggressive common sense", Saul portrays himself correctly as a classic liberal, defender and klaxon for the citizen, neither champion nor foe of the marketplace.
"The market does not lead, balance, or encourage democracy. However, properly regulated it is the most effective way to conduct business."
"Every important characteristic of both individualism and democracy has preceded the key economic events of our millennium. What's more, it was these characteristics that made most of the economic events possible, not vice-versa."
John Ralston Saul's work consists of five chapters loosely based off a series of 1995 lectures at the University of Toronto. Like "Voltaire's Bastards", Saul here is discursive and entertaining; each chapter is a new dive into an invigorating Arctic lake of realization. Chapter One, "The Great Leap Backwards" launches the assault. The remaining chapters focus on reconstruction... their titles: "From Propaganda to Language", "From Corporatism to Democracy", "From Managers and Speculators to Growth", "From Ideology Towards Equilibrium".
Moderately mistitled (resulting in a one-point demerit in the overall review score), a more appropriate title for this book would have been "The Corporatist Civilization". A true attack on the `unconscious' among us would have been welcome, though Saul does meander briefly into this realm, with a few sections that fit cozily into the overall thesis:
"Perhaps the difficulty with the psychoanalytic movement is that from the beginning it has sent out a contradictory message: Learn to know yourself--your unconscious, the greater unconscious. This will help you to deal with reality. On the other hand, you are in the grip of great primeval forces--unknown and unseen--and even if you do know and see them, it is they who must dominate."
One-quarter the size of "Voltaire's Bastards", Saul this time out initiates a concise attack: on utopias, ideology, technocracy, demagoguery, and group mentality... all of which direct the individual to replace their view of the world with that of an `official spokesman', eerily reversing the vector of our society towards a fascist state. An insightful read; terse, but somewhat condensed and abstract at places. The trade-offs are more than acceptable, though. Steel yourself for a barrage of Truth.
Lacks The Big Picture, July 3, 2000
John Ralston Saul is considered one of the great humanist essayists of this time. That is true but he is also very much a man of our times, with both the advantages and disadvantages of the current Weltanschauung. I bought this book after having read some rather rave reviews and had high expectations. I can't say that I have got anything from this book that I didn't already have or suspect. He's reinforced some of my opinions without adding to my empherical knowledge to back them. The concept of the individual, individualism if you will, is dominant today, representing a narrow and superficial deformation of the Western idea. Market Capitalism does not guarantee democracy; you can have poor democracies and prosperous dictatorships. Today we are in an unconscious process of masochistic suicide destroying the very substance of our public institutions, institutions which were the products of decades of thought and democratic debate, all in the pursuit of making things more `effective', more `business-like'. . . So according to Saul, and on target IMHO, but what does this all mean? What can we draw from these intermediate conclusions?
He then goes on to describe the crisis that grips the West, which he dates from 1973. Bureaucratic thinking and rationalization continue to manipulate our perceptions, dominate and drive our existence, controlled by what he describes as `Corporatism'. He states,
"the corporatist movement was born in the nineteenth century as an alternative to democracy. It proposed the legitimacy of groups over that of the individual citizen." Pp16-17
Napoleon, Hegel and Bismarck helped the process along by emphasizing rule by elites and adherence to the state. This was all only a lead up to the great
"new all-powerful clockmaker god - the marketplace - and his archangel, technology. Trade is the marketplace's miraculous cure for all that ails us. . . I would suggest that Marxism, fascism and the marketplace strongly resemble each other. They are all corporatist, managerial and hooked on technology as their own particular golden calf." Pp19-20
...Weber warned of the dangers of bureaucracy, of how capitalism mated with ever increasing rationalization and technological innovation would become a very difficult beast to control. He also warned against the subversion of democratic institutions by powerful non-democratic groups with oligarchic tendencies. Saul's view on the triumph of rationalism is also, by the way, influenced by Weber. So instead of damning Weber he should be thanking him. Here we see the tendency so common among US (and Canadian) intellectuals today of putting the blame for their perceived crisis on foreign thinkers (usually German or French) who have some how lead the well-intentioned, but all too trusting North Americans astray. Alan Bloom, on the right, was guilty of the same thing in his The Closing of the American Mind. In all, this tendency represents a mixing up of cause and effect. If you want to look for a foreign culpret, how about the English Utilitarians who put morally accepted self-interest and quest for profit in the service of individual gain above anything else? An attitude that has since then been enthusisatically and uncritically accepted by the mass of American intellectuals.
What is Saul's solution? Persistent public commitment by the citizenry can turn the tables on corporatism. But how, given the power that Saul says the elites have to manipulate and control all the spheres of our existence? What of their ability to define "freedom" in wholly consumerist terms, making it a mere matter of material choice? As long as the US Constitution allows for majority rule, the public will have the last say, but how to mobilize the public, how to educate them as to defending their best interests when the reigns of mass communication are in the hands of the corporatists? How do we make the interests of society take priority over the interests of profit? The moral dilemma in all this is ignored by Saul who distrusts anyone who even mentions it. Unable to follow Nietzsche's lead he stumbles. Nietzsche, alas a foreigner, was also primarily a moralist. Morals are important since they shape the way that we adjust to the struggle for our very existence in an ever more competitive world. While a sense of the spiritual is necessary, the vast bulk of our actions, the reality we must deal with in our every day lives, is economic due to the pervasive market system which is the very air we breathe. It is therefore very much man-made, synthetic, something that has been grafted onto society, not a component of it. Morals are as necessary now as when we lived in small farming communities, since it is by working together, by accepting each others' strengths and weaknesses, by learning to control our own impulses and irrational drives and by accepting the inate worth of each person that we insure not only our own but the survival of our species in the coming hard winter. A, "myth-building" exercise you say, but is it any more a myth than that of "the Market corrects itself and all we need do is trust in it"?
Since the end of the 18th Century we in the West have lost almost every remnant of our pre-Capitalist past. We have forgotten our entire community or social or human-to-human history, we are unable to recall when an action did not infer some sort of self-benefit. We fail to see that the so-called Third World is as we were two hundred years ago. It is not a question of scientific or technological or commercial progress, in the most human sense, but of the maturing and decay of an ideological-based social system.
Saul's main drawback is that he lacks the indepth knowledge of the numerous disciplines necessary for this very complex subject. That and `distance' since he approaches the problem with far too many preconceptions. A much better book in a related subject is Karl Polanyi's The Great Transformation. His history of the market economy provides much of the background necessary to illuminate our current situation. Few if any thinkers today have the breadth of knowledge to provide the big picture of our current post-modern situation. Men like Max Weber, who had a encyclopedic knowledge of several wide fields of study no longer walk the earth. Still a much more refined, yet wide view which would include a fuller understanding of social economics, history, political science, sociology, theology and philosophy is necessary in order to get a grip on the tendencies which are slowly eating away our society and threaten to turn us all into what Max Weber described as "a culture of specialists without spirit, sensualists without heart".
Herbert L Calhoun
Wake up and Smell the Oil Wal-Mart Shoppers, August 10, 2005
If the doubling, in less than a year, of the price of oil for no discernable reason (with no end in sight), and with absolutely no reaction from us or our government is not evidence that something is terribly wrong with our collective mind. Then surely an order of magnitude increase in the cost of medical care and prescription drugs, and the quintupling of our health insurance (for those of us who have any), should be.
Or, one might have imagined that the juxtaposition of soaring corporate profits (in these very same areas) with an effective reduction in "actual wages" everywhere else, would also have shaken us from our deep collective slumber?
Or maybe the fact that we have been led into yet another war for no defensible reasons and without either an exit strategy or a fighting plan -- a war whose justifications and rationale keeps changing with each increased attack from the terrorists as our national debt continues to soar -- would have shaken us out of our passivity.
While our government's response to the needs of the "rank-and-file" is increasingly non-existent, or completely ineffectual, and the "managerial class" continues to rob us blind as they laugh all the way to the bank; we are obsessed with the risk of breast implants, abortion rights, hanging the Ten Commandments in the public square, reality shows (that are anything but real), Janet Jackson's wardrobe malfunction, and how to continue to win at the game of "Democrats and Republicans (or liberals and conservatives, or Blacks versus Whites, or males versus females, or pick your own senseless emotional dichotomy)."
But the very best evidence yet of our lack of consciousness and proof that our society is being thrown under the bus while we watch in horror with our eyes wide open, is when the most devastating critique of our own slothfulness is also the sanest, most compassionate and most eloquent.
Saul in this trenchant sanity check of the society that leads the Western World realizes that the time for vitriol and shouting has long since passed. That is why with eloquence, understated passion and with measured but devastating logic and reason (that quality he so distrusts), he has issued a broadside at the foundation stone of what ails our society most: Rampant and immoral Corporatism.
And even though in the end, his prescription for how we are to extricate ourselves from this dilemma is unconvincing, he has laid the necessary groundwork for serious thinking to begin. If "the people" in Western Democracies are ever to regain control of their minds, and then eventually their societies; Saul's ideas in this small volume must inevitably be contended with.
Saul is a modern secular prophet!, March 28, 1999
You can add the name John Ralston Saul to those of Noam Chomsky, Ivan Illich, Franz Fanon (and who else?) on your list of the key late 20th century 'global conspiracy theorists' - people who are visionary seers/prophets who have unorthodox views and make outrageous pronouncements on this and that, but with whom you have to broadly agree. Because they operate outside the conventions of fixed ideologies, they're able to see the broader picture, and see more deeply into the nature of things.
The Unconscious Civilization - the 1995 Massey Lectures - was written in an oral style by Canadian freelance intellectual, essayist and novelist John Ralston Saul.
His thesis is disarmingly simple: in the long line of history's totalitarianisms, we can now add undemocratic 'corporatism'.
Our society, he argues, is only superficially based on the individual and democracy.
The American Conservative
Off and on for about 20 years, I had the honor of working with the greatest military theorist America ever produced, Col. John Boyd, USAF. As a junior officer, Boyd developed the energy-management tactics now used by every fighter pilot in the world. Later, he influenced the designs of the F-15 and F-16, saving the former from becoming the turkey we are now buying in the F-35 and making the latter the best fighter aircraft on the planet. His magnum opus, a 12-hour briefing titled “Patterns of Conflict,” remains a vast mine of military wisdom, one unlikely to be exhausted in this century.
Boyd is best known for coming up with the OODA Loop or Boyd Cycle. He posited that all conflict is composed of repeated, time-competitive cycles of observing, orienting, deciding, and acting. The most important element is orientation: whoever can orient more quickly to a rapidly changing situation acquires a decisive advantage because his slower opponent’s actions are too late and therefore irrelevant—as he desperately seeks convergence, he gets ever increasing divergence. At some point, he realizes he can do nothing that works. That usually leads him either to panic or to give up, often while still physically largely intact.
The OODA Loop explains how and why Third Generation maneuver warfare, such as the German Blitzkrieg method, works. It describes exactly what happened to the French in 1940, when Germany defeated what was considered the strongest army on earth in six weeks with only about 27,000 German dead, trifling casualties by World War I standards. The French actually had more and better tanks than the Germans.
It is also a partial explanation for our repeated defeats by Fourth Generation non-state entities. Our many layers of headquarters, large staffs, and centralized decision-making give us a slow OODA Loop compared to opponents whose small size and decentralized command enable a fast one. A Marine officer stationed with our counter-drug traffic effort in Bolivia told me the traffickers went through the Loop 12 times in the time it took us to go through it once. I mentioned that to Colonel Boyd, and he replied, “Then we’re not even in the game.”
Another of Boyd’s contributions to military theory explains more of our failure in recent conflicts. To the traditional levels of war—tactical, operational, and strategic—Boyd added three new ones: physical, mental, and moral. It is useful to think of these as forming a nine-box grid, with tactical, operational, and strategic on one axis and physical, mental, and moral on the other. Our armed forces focus on the single box defined by tactical and physical, where we are vastly superior. But non-state forces focus on the strategic and the moral, where they are often stronger, in part because they represent David confronting Goliath. In war, a higher level trumps a lower, so our repeated victories at the tactical, physical level are negated by our enemies’ successes on the strategic and moral levels, and we lose.
Boyd had a reservoir of comments he repeated regularly, one of which was, “A lot of people in Washington talk about strategy. Most of them can spell the word, but that’s all they know of it.” The establishment’s insistence on an offensive grand strategy, where we attempt to force secular liberal democracy down the throats of every people on earth, is a major reason for our involvement and defeat in Fourth Generation conflicts. A defensive grand strategy, which is what this country followed successfully through most of its history, would permit us to fold our enemies back on themselves, something Boyd recommended. With us out of the picture, their internal fissures, such as those between Sunni and Shiites in the Islamic world, would become their focus. But as usual, Boyd was right: virtually no one in Washington can understand the advantages of a defensive grand strategy.
Being involved in every conflict on earth is useful if the real game is boosting the Pentagon’s budget rather than serving our national interests. Here too Boyd had a favorite line. He often said, “It is not true the Pentagon has no strategy. It has a strategy, and once you understand what that strategy is, everything the Pentagon does makes sense. The strategy is, don’t interrupt the money flow, add to it.”
Perhaps Boyd’s most frequently uttered warning was, “All closed systems collapse.” Both our military and our policy-making civilian elite live in closed systems. Because Second Generation war reduces everything to putting firepower on targets, when we fail against Fourth Generation opponents, the military’s only answer is to put more firepower on more targets. Ideas about other ways of waging war are ignored because they do not fit the closed Second Generation paradigm. Meanwhile, Washington cannot consider alternatives to our current foreign policy or grand strategy because anyone who proposes one is immediately exiled from the establishment, as was Boyd himself. It says something about our current condition that the greatest military theorist we ever produced retired as a colonel. At John’s funeral in Arlington, which I attended, most of the people in uniform were junior Marine officers. His own service, the Air Force, was barely represented.
John’s work was often elegant, but in person he was always the direct, and sometimes crude, fighter pilot. Boyd’s favorite, inelegant phrase for defeating one of his many opponents in the Pentagon was “giving him the whole enchilada right up the poop chute.” That is what history will shortly give this country if we continue to allow closed systems to lead us. Boyd’s work, which is best summarized in Frans Osinga’s book Science, Strategy and War: The Strategic Theory of John Boyd, could put us on a different course. But learning from Boyd would require open systems in Washington. Perhaps after the establishment collapses, Boyd can help us pick up the pieces.
William S. Lind is author of the Maneuver Warfare Handbook and director of the American Conservative Center for Public Transportation.