by Chris Hedges
The assault on education began more than a century ago by industrialists and capitalists such as Andrew Carnegie. In 1891, Carnegie congratulated the graduates of the Pierce College of Business for being “fully occupied in obtaining a knowledge of shorthand and typewrit ing” rather than wasting time “upon dead languages.” The industrialist Richard Teller Crane was even more pointed in his 1911 dismissal of what humanists call the “life of the mind.” No one who has “a taste for literature has the right to be happy” because “the only men entitled to happiness . . . are those who are useful.”20 The arrival of industrialists on university boards of trustees began as early as the 1870s and the University of Pennsylvania’s Wharton School of Business offered the first academic credential in business administration in 1881. The capitalists, from the start, complained that universities were unprofitable. These early twentieth-century capitalists, like heads of investment houses and hedge-fund managers, were, as Donoghue writes, “motivated by an ethically based anti-intellectualism that transcended interest in the financial bottom line. Their distrust of the ideal of intellectual inquiry for its own sake, led them to insist that if universities were to be preserved at all, they must operate on a different set of principles from those governing the liberal arts.”21
And as small, liberal arts schools have folded—at least 200 since 1990—they have been replaced with corporate, for-profit universities. There are now some forty-five colleges and universities listed on the NYSE or the NASDAQ. The University of Phoenix, the largest for-profit school with some 300,000 students, proudly calls itself on its Web site: “Your corporate university.” Ronald Taylor, the chief operator and co-founder of DeVry, the second-largest for-profit, higher-education provider, bluntly stated his organization’s goals: “The colos sally simple notion that drives DeVry’s business is that if you ask employers what they want and then provide what they want, the people you supply to them will be hired.”22 The only mission undertaken by for-profit universities, and increasingly non-profit universities, is job training. And as universities become glorified vocational schools for the corporations, they adopt values and operating techniques of the corporations they serve. It may be more cost-effective to replace tenured faculty with adjuncts and whittle down or shutter departments like French or history that do not feed vocational aspirations, but it decimates the possibility of a broad education that permits students to question the assumptions of a decaying culture, reach out beyond our borders, and chart new alternatives and directions.
It is not just the humanities that are in danger, but the professors themselves. Most universities no longer hire the best and most experienced teachers but the cheapest. Tenured and tenure-track teachers now make up only 35 percent of the pedagogical work force and the number is steadily falling.23 Professors are becoming itinerant workers, often having to work at two or three schools, denied office space, and unable to make a living wage. The myopic and narrow vision of life as an accumulation of money and power, promoted at the turn-of-the-century by rapacious capitalists such as Carnegie or Crane, has become education’s dominant ideology. We have, as Steven Brint points out, displaced the “social-trustee professional” by the “expert professional.”
The old social-trustee professional came out of the humanities. He or she valued collegial organization, learning, and the volunteerism of public service. The new classes of expert professionals have been trained to focus on narrow, specialized knowledge independent of social ideas or conceptions of the common good. A doctor, lawyer, or engineer may become wealthy, but the real meaning of their work is that they sustain health, justice, good government, or safety. The flight from the humanities has become a flight from conscience. It has created an elite class of experts who seldom look beyond their tasks and disciplines to put what they do in a wider, social context. And by absenting themselves from the moral and social questions raised by the humanities, they have opted to serve a corporate structure that has destroyed the culture around them.
Our elites—the ones in Congress, the ones on Wall Street, and the ones being produced at prestigious universities and business schools—do not have the capacity to fix our financial mess. Indeed, they will make it worse. They have no concept, thanks to the educations they have received, of how to replace a failed system with a new one. They are petty, timid, and uncreative bureaucrats superbly trained to carry out systems management. They see only piecemeal solutions that will satisfy the corporate structure. Their entire focus is numbers, profits, and personal advancement. They lack a moral and intellectual core. They are as able to deny gravely ill people medical coverage to increase company profits as they are to use taxpayer dollars to peddle costly weapons systems to blood-soaked dictatorships. The human consequences never figure into their balance sheets. The democratic system, they believe, is a secondary product of the free market—which they slavishly serve.
Andrew Lahde, a Santa Monica, California, hedge-fund manager who made an 866 percent gain by betting on the subprime mortgage collapse, abruptly shut down his fund in 2008, citing the risk of trading with faltering banks. In his farewell letter to his investors, he excoriated the elites who run our investment houses, banks, and government.
“The low-hanging fruit, i.e. idiots whose parents paid for prep school, Yale, and then the Harvard MBA, was there for the taking,” he said of our oligarchic class:These people who were (often) truly not worthy of the education they received (or supposedly received) rose to the top of companies such as AIG, Bear Stearns, and Lehman Brothers and all levels of our government. All of this behavior supporting the Aristocracy ended up only making it easier for me to find people stupid enough to take the other side of my trades. God bless America. . . .
“On the issue of the U.S. Government, I would like to make a modest proposal,” he went on:First, I point out the obvious flaws, whereby legislation was repeatedly brought forth to Congress over the past eight years, which would have [reined] in the predatory lending practices of now mostly defunct institutions. These institutions regularly filled the coffers of both parties in return for voting down all of this legislation designed to protect the common citizen. This is an outrage, yet no one seems to know or care about it. Since Thomas Jefferson and Adam Smith [sic] passed, I would argue that there has been a dearth of worthy philosophers in this country, at least ones focused on improving government.24
The single most important quality needed to resist evil is moral autonomy. As Immanuel Kant wrote, moral autonomy is possible only through reflection, self-determination, and the courage not to cooperate. Moral autonomy is what the corporate state, with all its coded attacks on liberal institutions and “leftist” professors, have really set out to destroy. The corporate state holds up as our ideal what Adorno called “the manipulative character.” The manipulative character has superb organizational skills yet is unable to have authentic human experiences. He or she is an emotional cripple and driven by an overvalued realism. The manipulative character is a systems manager. He or she is exclusively trained to sustain the corporate structure, which is why our elites wasted mind-blowing amounts of our money on corporations like Goldman Sachs and AIG.
“He makes a cult of action, activity, of so-called efficiency as such which reappears in the advertising image of the active person,” Adorno wrote of this personality type. These manipulative characters, people like Lawrence Summers, Henry Paulson, Robert Rubin, Ben Bernanke, Timothy Geithner, AIG’s Edward Liddy, and Goldman Sachs CEO Lloyd Blankfein, along with most of our ruling class, have used corporate money and power to determine the narrow parameters of the debate in our classrooms, on the airwaves, and in the halls of Congress—while looting the country. Many of these men appear to be so morally and intellectually stunted that they are incapable of acknowledging their responsibility for our decline.
“It is especially difficult to fight against it,” warned Adorno, “because those manipulative people, who actually are incapable of true experience, for that very reason manifest
an unresponsiveness that associates them with certain mentally ill or psychotic characters, namely schizoids.”25
Obama is a product of this elitist system. So are his degree-laden cabinet members. They come out of Harvard, Yale, Wellesley, and Princeton. Their friends and classmates made huge fortunes on Wall Street and in powerful law firms. They go to the same class reunions. They belong to the same clubs. They speak the same easy language of privilege, comfort, and entitlement. The education they have obtained has served to rigidify and perpetuate social stratification. These elite schools prevent, to use Arnold’s words, the “best selves” in the various strata in our culture from communicating across class lines. Our power elite has a blind belief in a decaying political and financial system that has nurtured, enriched, and empowered it. But the elite cannot solve our problems. It has been trained only to find solutions, such as paying out trillions of dollars of taxpayer money to bail out banks and financial firms, to sustain a dead system. The elite, and those who work for them, were never taught how to question the assumptions of their age. The socially important knowledge and cultural ideas embodied in history, literature, philosophy, and religion, which are at their core subversive and threatening to authority, have been banished from public discourse.
Ironically, the universities have trained hundreds of thousands of graduates for jobs that soon will not exist. They have trained people to maintain a structure that cannot be maintained. The elite as well as those equipped with narrow, specialized vocational skills, know only how to feed the beast until it dies. Once it is dead, they will be helpless. Don’t expect them to save us. They don’t know how. They do not even know how to ask the questions. And when it all collapses, when our rotten financial system with its trillions in worthless assets implodes and our imperial wars end in humiliation and defeat, the power elite will be exposed as being as helpless, and as self-deluded, as the rest of us.
IV
The Illusion of Happiness
“And that,” put in the Director sententiously, “that is the secret of happiness and virtue—liking what you’ve got to do. All conditioning aims at that: making people like their unescapable social destiny.”1
—ALDOUS HUXLEY
“Feeling blue? Doctors now say you can lie yourself into happiness. By creating self-deceptions, no matter how negative [your problem], it can be turned into a positive and you’ll have greater [happiness].”2
—RADIO ADVERTISEMENT
DAVID COOPERRIDER, a professor from Case Western Reserve University, is a plump, balding man in a shapeless black suit and checkered tie. He stands in the center of the stage in the high-ceilinged lecture hall of Claremont Graduate University before some six hundred people. The spotlight illuminates his head.
“What would it mean to create an entire change theory around strengths?” he asks. Such a theory, he asserts, exists. It is called “Transformational Positivity.” And to understand it, people need to shift their thinking, much like Einstein, whom he quotes as saying, “No problem can be solved from the same level of consciousness that created it. We must learn to see the world anew.”
Positive thinking, which is delivered to the culture in a variety of forms, has its academic equivalent in positive psychology. Cooperrider touts what he calls Transformational Positivity. Transformational Positivity, he says, is the future of organizational change. Optimism can and must become a permanent state of mind. He has designed a corporate workshop that promises to bring about this change. It is called “Appreciative Inquiry.” Appreciative Inquiry, he assures the audience, will spread happiness around the world.
Appreciative Inquiry promises to transform organizations into “Positive Institutions.” “It’s almost like fusion energy,” Cooperrider explains. “Fusion is where two positive atoms come together, and there is an incredible energy that is released.” His clients include the U.S. Navy, Wal-Mart, Hewlett-Packard, United Way, Boeing, the American Red Cross, the Carter Center, and the United Nations.3 Celebrities such as Goldie Hawn also promote positive psychology, designing workshops and curriculums for children and corporate workers. And Appreciative Inquiry, which is supposed to make workers into a happy, harmonious whole, is advertised as a way to increase profits.
Cooperrider, excited and at times sputtering, stands before a Power-Point demonstration. He slips into obscure and often incomprehensible jargon: “Positive Institutions are organizations, including groups, families, and communities, designed and managed for the elevation and the engagement of signature strengths, the connected and combined magnification of strengths, and ultimately, the coherent cross-level refraction of our highest human strengths outward into society and our world” [emphases are Cooperrider’s]. He compares Appreciative Inquiry to a solar concentrator.
Happiness, Cooperrider explains, is achieved through “a progressive concentration and release of positivity—a ‘concrescence’ or growing together—whereby persons are ‘enlarged,’ and organizational or mutual strengths, resources, and positive-potentials are connected and magnified, where both (person and organization) become agents of the greater good beyond them.
“In other words,” he continues, “institutions can be a vehicle for bringing more courage into the world, for amplifying love in the world, for amplifying temperance and justice, and so on.”
He ends by saying that this generation—presumably his—is the most privileged generation in human history. It is a generation that will channel positive emotions through corporations and spread them throughout the culture. The moral and ethical issues of corporatism, from the toxic assets they may have amassed, to predatory lending, to legislation they may author to destroy regulation and oversight, even to the actual products they may produce, from weapons systems to crushing credit-card debt, appear to be irrelevant. There presumably could have been a “positive” Dutch East Indies Company just as there can be a “positive” Halliburton, J. P. Morgan Chase, Xe (formerly Blackwater), or Raytheon.
Corporate harmony means all quotas can be met. All things are possible. Profits can always increase. All we need is the right attitude. The highest form of personal happiness comes, people like Cooperrider insist, when the corporation thrives. Corporate retreats are built around this idea of merging the self with the corporate collective. They often have the feel, as this conference does, of a religious revival. They are designed to whip up emotions. In their inspirational talks, sports stars, retired military commanders, billionaires, and self-help specialists such as Tony Robbins or Cooperrider claim that the impossible is possible. By thinking about things, by visualizing them, by wanting them, we can make them happen. It is a trick worthy of the con artist “Professor” Harold Hill in The Music Man who insists he can teach children to play instruments by getting them to think about the melody.
The purpose and goals of the corporation are never questioned. To question them, to engage in criticism of the goals of the collective, is to be obstructive and negative. The corporations are the powers that determine identity. The corporations tell us who we are and what we can become. And the corporations offer the only route to personal fulfillment and salvation. If we are not happy there is something wrong with us. Debate and criticism, especially about the goals and structure of the corporation, are condemned as negative and “counterproductive.”
Positive psychology is to the corporate state what eugenics was to the Nazis. Positive psychology—at least, as applied so broadly and unquestioningly to corporate relations—is a quack science. It throws a smokescreen over corporate domination, abuse, and greed. Those who preach it serve the corporate leviathan. They are awash in corporate grants. They are invited to corporate retreats to assure corporate employees that they can find happiness by sublimating their selves into corporate culture. They hold academic conferences. They publish a Journal of Happiness Studies and a World Database of Happiness. And the movement has sought and found academic legitimacy. There are more than a hundred courses on positive psychology available on college campuses
. The University of Pennsylvania offers a Masters of Applied Positive Psychology established under the leadership of Martin Seligman, author of Authentic Happiness: Using the New Positive Psychology to Realize Your Potential for Lasting Fulfillment and a former president of the American Psychological Association. The School of Behavioral and Organizational Sciences at Claremont Graduate University offers Ph.D. and M.A. concentrations on what it calls “the Science of Positive Psychology.” Degree programs are also available at the University of East London, the University of Milan, and the National Autonomous University of Mexico in Mexico City.
Dr. Tal D. Ben-Shahar, who wrote Happier: Learn the Secrets to Daily Joy and Lasting Fulfillment, taught hugely popular courses at Harvard University on “Positive Psychology” and “The Psychology of Leadership.” He called himself, when he taught at Harvard, the “Harvard Happiness Professor.”
“There is mounting evidence in the psychological literature showing that focusing on cultivating strengths, optimism, gratitude, and a positive perspective can lead to growth during difficult times,” Ben-Shahar has stated.
Positive Psychology has its own therapy techniques to achieve happiness. It instructs patients to write a letter of gratitude to someone who had been kind to them. Patients are instructed to pen “You at your best” essays in which they are asked “to write about a time when they were at their best and then to reflect on personal strengths displayed in the story.” They are instructed to “review the story once every day for a week and to reflect on the strengths they had identified.” And the professionals argue that their research shows that many of their patients have “last ingly increased happiness and decreased depressive symptoms.”
