Showing posts with label Plato. Show all posts
Showing posts with label Plato. Show all posts

Monday, August 18, 2025

The E.U. on Ukraine: On the Human, All Too Human

On August 17, 2025, Ukraine’s president Volodymyr Zelenskyy met with Ursula von der Leyen, president of the E.U., as a precursor to both of them meeting with Don Trump, president of the U.S. on ending Russia’s invasion of Ukraine. President Von der Leyen had decided to accompany Zelensky to Washington in part to potentially play interference should the U.S. president again publicly berate Zelensky to his face and in part to protect Zelensky should Trump’s position/pressure be too pro-Russia (i.e., pro-Putin). To virtually all Europeans and to many Americans, Trump’s verbal outburst at Zelensky in the Oval Office had been shocking, especially as it seemed to be pre-meditated and orchestrated. Taking emotional advantage of the head of a state being invaded by the empire-scale Russia can assuredly be reckoned as being a bad host, and even low class for the president of the empire-scale United States. International relations do indeed contain a very human element, and in fact leaving it out of an analysis of an international situation is nothing short of negligent.


The full essay is at "The E.U. on Ukraine."

Monday, August 11, 2025

Wealth and Ethics in American Fiscal Policy

In a struggle between wealth and ethics, practically speaking the former tends overwhelmingly to win hands down, even if the form of government is at least nominally a representative democracy, but in fact an oligarchy or plutocracy. The influence of the moneyed interest both in the E.U. and U.S. is likely much stronger than most of the respective citizenries know. When the poorest of the poor are to be made worse off financially by cuts in certain government programs while defense contractor companies stand to get more, which tends to mean higher bonuses for executives (and campaign contributions for elected representatives), the skew toward the gilded and away from the most vulnerable economically can be viewed as an x-ray of sorts indicative of rule by wealth rather than by the People. U.S. President Trump’s fiscal budget enacted in 2025 is a case in point by which the questionable morality of the plutocracy or oligopoly form of government can be gleaned.

Plato laid out the following as alternative forms of government, from the best to the worst:

1.       The Ideal State (kallipolis): everyone is doing their respective jobs well; philosophers with knowledge of the good are in charge of making decisions pertaining to public policy.

2.       Timocracy: (e.g., Sparta): people who love honor, social status, and competition are in control. In other words, a military. 

3.       Oligarchy: producers (or suppliers) of goods and services (i.e., business executives and or companies) are in control. That is business runs the government.

4.       Democracy: the “mob” is in control. Direct democracy. Such “mob rule” is volatile, with enacted policies swinging back and forth. This does not include representative democracy, which is better, but not as good as having a philosopher king rule because reason should control the passions in a mind and a city.

5.       Tyranny: a tyrant is in control. This is the worst form of government, for obvious reasons, as an autocrat faces no worldly constraint in unleashing suffering and death on a population. In 2023 through at least 2025, the Israeli government was a tyranny in Gaza.

The three highest Hindu castes fit the three highest Platonic forms of government, with Brahmins, who are ideally priests (or philosophers), soldiers/generals, and merchants in descending order in Hindu society. The “mob” in Plato’s scheme corresponds to the laborers in the caste system. That business managers (including CEOs) running (and thus controlling) government are higher than direct democracy may sound strange to modern ears in the West, even in the E.U., in which Greece is a state unless the difference between well-paid modern elected representatives and a mob of mostly uneducated (i.e., unprofessional) laborers in ancient Athens is grasped. Even in modern representative democracies, complete with terms of office to buffer the momentary passions of the people—passions that can contradict a people’s long-term best interests (i.e., the public good)—corporate interests likely view themselves as superior and thus legitimately at the helm in what is known as a plutocracy, or rule by wealth. The moneyed interests could cite Plato’s hierarchy of government-types without bothering to point out that Plato had mob-rule rather than the U.S. Senate in mind as democracy. We need not pit the reasoning, albeit skewed by self-interest, of CEOs on public policy against what a disorganized mob might come up with as the public good (over partial interests), but we might want to consider whether corporations and individual CEOs should have so much monetary sway with elected representatives and their appointees that a representative democracy is de facto a plutocracy serving the relatively narrow interests of capital. The pecuniary interests of American defense-contractor companies in manufacturing and selling weapons, planes, and tanks to the U.S. Government for use in Israel as it pummeled 2 million residents of Gaza in 2024 and 2025 were not necessarily in the best interests of the United States, which might have been more accurately represented and instituted by the American electorates than business political-action-committees helping representatives get re-elected. Not that any member of Congress cares about that, of course.

Or take the “Big Beautiful Bill” passed by the Republican lawmakers in both chambers of Congress and signed by President Trump in 2025. The projected economic impacts on the different economic tiers of Americans supports Adam Smith’s fear that company managements and government officials would work together at the expense of workers and even competitive markets themselves. On August 11, 2025, the Congressional Budget Office made public its estimates “that the 10% poorest Americans will lose roughly $1,200 a year as they experience restrictions on government programs like Medicaid and food assistance, while the richest 10% of Americans will see their income increase by $13, 600 from tax cuts. Overall , American households will see more income from the tax cuts in the legislation, including middle income households, but the largest benefit will go to the top 10% of earners.”[1] Such a distributional impact could be expected in a plutocracy, even in the form of a hijacked representative democracy. Very poor disabled Americans living on Social Security (SSI) of less than $1,000 a month already faced reductions if they negotiate a good deal on rent, or a friend or relative helps out with utilities or rent. That the U.S. Defense Department budget was increased, with corporate defense contractors set to reap additional profits as a result, illustrates the questionable ethics in taking from the poorest of the poor, who cannot work, and giving more to wealthy corporations (with higher bonuses, everything else equal, going to executives). Additionally, just for added fun, roughly “2.4 million people won’t be eligible for the Supplemental Nutrition Assistance Program [i.e., food stamps] under new work requirements” for poor Americans who have not been declared disabled by the Social Security Administration.[2] Food has thusly been declared not to be an unconditional human right. As the work requirement applied to Medicaid, the government program that funds healthcare for the very poor, access to medical services—and thus good health—was also declared to not qualify as an unconditional human right.

In short, the American social contract between the federal government and its people was changed in ways that stood to make many of the poorest Americans poorer while defense contractors could make even more money from that government. The new social contract reflected a plutocracy or oligarchy in the guise of a representative democracy. Although arguably superior to mob rule, such a trajectory for representative democracy may trouble a good many people, financially or otherwise perhaps in conscience. A person need only read John Rawl’s Theory of Justice to realize that a plutocracy gearing public policy to the narrow interests of a part rather than the whole of a society is diametrically opposed, or antipodal, to a system of government and economy in which the poorest of the poor are looked to first such that they can survive and lead decent, albeit not wealthy, lives before other, increasingly better off tiers are taken into account. In a school yard, only a bully goes after the kids with the least to eat for lunch so to enrich himself and his buddies.



1. Stephen Groves, “Trump’s Tax Law Will Mostly Benefit the Rich, While Leaving Poorer Americans with Less, CBO Says,” The Associated Press, August 11, 2025.
2. Ibid.

Tuesday, December 11, 2018

Mitt Romney’s “About-Face" in the 2012 U.S. Presidential Election: A Candidate’s Conflict-of-Interest

As was demonstrated in September 2008 as banks began to stop lending to each other even overnight, trust is the foundation, or grundlagen, of a market. The same is true in relationships between people. I would be surprised were a marriage ever the same after even a contrite spouse has had an extramarital affair. The same is true in politics; once the electorate has been lied to, it is very hesitant to remove the asterisk next to the politician’s name. The relevance of a politician’s extra-marital affair, such as the flowery lapse of Gary Hart or the sordid stains of Bill Clinton, is that the people conclude that they, like the wives, could be betrayed. Once established, a lack of trust tends to spread like an invidious cancer until it has encompassed the entire body politic. The shift is from justice to a lack of harmony on many levels.
Plato theorized that justice is the harmony within the rational psyche and polis (city, or country) as well as between the heavenly spheres (planets and stars)—the harmony between the rational and the vibrations of the spheres being in sync, which is justice itself. It follows that a person who lets his or her desires run rampant is in line with a squalid or aggressive city, and that neither of these shares in the musical/mathematic harmonious vibrations of and between the heavenly spheres. Lack of trust at the personal, business, or civic level can be said to be a symptom of the shift from the condition of harmony, and thus justice, to discord.
It follows that in a republic or union thereof, it is vital to maintaining justice (as harmony) that the electorate not be as sheep in taking in that which a politician claims regarding what he or she “really believes.” Once a candidate has stupidly lapsed in terms of trustworthiness, the electorate should be cognizant of the conflict of interest in the candidate later dismissing the substance of his or her real feelings or beliefs. In general, if a candidate’s statement is in line with him or her getting elected, a due dose of salt should be taken with that dish.
I have in mind Mitt Romney’s statement at a closed-door fundraiser in September, 2012 that nearly half of Americans don’t pay income taxes, view themselves as victims, and refuse to take responsibility for their lives, wanting to live off entitlement programs instead. Some seventeen days later, after even prominent office-holders in his own party distanced themselves from his view, the presidential candidate stated publically, “In this case, I said something that’s just completely wrong.” The question is whether this electorally-convenient “change in belief” is believable, given its consistency with electoral victory.

              Mitt Romney and Paul Ryan, in an image tailor-made as "brand image" for generic consumption.  Reuters
For an electorate to be like sheep is to ignore the conflict of interest and take at face value whatever a candidate says. Simply being on television brings with it the veneer of official truth, so it is difficult for a “mere viewer” to discount the veracity of the celebrity’s claims based solely on one’s own subjective judgment. In a democracy, however, such judgments constitute popular sovereignty, under which governmental sovereignty is exercised by public officials. Therefore, the citizenry has a responsibility to place its judgment above the larger-than-life asseverations made by candidates or office-holders at mass rallies or on television. The deck, I fear, is stacked against popular sovereignty in favor of the agents, and television has exacerbated the problem even as the medium has enabled voters in an “extended republic” to “see” more of the candidates (or their marketed “brand” image).
To aid the electorate in its subjective judgment made in the privacy of each mind, a few principles may be helpful. First, as stated above, a candidate’s statement made in contradiction to an earlier one and in line with his or her electoral success on election day is subject to a conflict of interest. In other words, the claim that the candidate had been wrong should not be taken at face value if it, unlike the earlier claim, is in line with getting elected.
Mitt Romney’s statement disparaging nearly half of the electorate can reasonably be assumed to be at odds with him winning the election (even making such a statement privately may be a lapse of judgment effectively disqualifying a candidate from any high office in which using good judgment is crucial).  Romney's later claim that his earlier privately-expressed view had been “just completely wrong” can be taken to be in line with his political interest. This pattern, or "switch" in line with political interest, constitutes a conflict of interest because he could reasonably be assumed to be lying in his later statement in order to improve his chances of winning. That the earlier statement had been made in private whereas he announced his “change of heart” publically involves a second principle.
That which is said privately can be taken to have more credibility than that which is stated publically. This is a less direct way of looking at the conflict of interest. A candidate may express his or her authentic beliefs privately because doing so publically would not be in line with winning the election. The switch from private to public after the private statement is leaked is particularly suspect because it is reasonable to assume that the public statement is not genuine, but, rather, is geared to reducing “political damage.”  For the public to assume that the candidate has recognized his or her error and that the public statement is a sort of contrition ignores the conflict of interest. In other words, the sheep mentality is naïve, more a matter of idealistic projection than in what is actually motivating the candidate.
Self-governance, whether of a psyche or in a republic (or union thereof), includes governing one’s own fantasies and projections in order that one can more accurately assess candidates for office and office-holders. Here again is Plato’s notion of justice in the reason-governed psyche being in line with the reason-governed polis (electorate). Being intellectually honest in one’s assessment of even one’s ideologically-favored candidate can be said to be one of the duties of citizenship if self-governance is to apply both to a person and a republic. Letting candidates get away with double-talk is a case of an undisciplined psyche and electorate of a polity not worthy of government by the people.
Whichever way an electorate leans in its collective judgment in a given election, it is my hope that the judgment illustrates the best in popular sovereignty. It is essential, albeit difficult for a large electorate, to hold the agents (even as candidates) accountable to the will of the people, such that the collective will is rendered as clear as possible and that the agents implement it rather than assume (or presume) a superior position to it.

For more on conflicts of interest in government and business, see Institutional Conflicts of Interest, available at Amazon.

Source:

Colleen Nelson, “Romney Backs Off Remarks About the 47%”, The Wall Street Journal, October 5, 2012.

Saturday, April 14, 2012

Credit-Card Companies in a Conflict of Interest

On April 12, 2012, Hawaii sued Bank of America, Chase, Citi, Barclays, Capital One, Discover, HSBC, and their subsidiaries, “claiming that the banks ‘slammed’ Hawaii credit card customers, charging them for products customers didn't need and that the companies never provided.”[1] The Hawaiian government alleges that the banks used “‘predatory tactics to sign up customers for services they either don’t want or don't qualify for,’ and the companies charged their customers ‘without their knowledge or consent,’ according to a press release issued by the Hawaii attorney general's office.”[2] According to the Attorney General, David Louie, “You don't know that you're enrolling, but they say, 'Oh you just enrolled,' okay, and now they've put a charge on your credit card.”[3]  The banks’ telemarketing departments may have charged customers an average of $150 in the form of small charges.

The full essay is at Institutional Conflicts of Interestavailable in print and as an ebook at Amazon.


1. Bonnie Kavoussi, “Hawaii Sues Bank of America, Chase, Citi, Others For DeceptiveCredit Card Marketing,” The Huffington Post, April 13, 2012.
2. Ibid.
3. Ibid.