In an interview with a prominent politician which is likely rock senior establishment figures within and beyond the European Union, Though Cowards Flinch (TCF) can exclusively reveal that a third candidate has expressed an interest in being invited to express an interest in entering the race to become European president.
The news comes as senior officials at the EU express confidence that Vaclav Klaus will ratify the Lisbon Treaty on behalf of Poland, despite David Cameron’s last minute antics, and that the Treaty will come into force, thus opening the way for the appointment of a first permanent president.
To date, only ex-British Prime Minister Tony Blair and current prime minister of Luxembourg, Jean-Claude Juncker (pictured), have expressed interest in the not-yet-job, although Tony Blair has been careful to do so by not expressing an interest.
Yesterday, however, our reporters caught up with famous blogger and savvy politician Cllr Paul Cotterill (PC), and here we report on what was said:
TCF: As you are very wise, can we ask your views on the European presidency?
PC: Certainly, I’m happy to condescend to you with a few thoughts. First though, we need to be clear on what European presidency you’re talking about?
TCF: Erm, the EU one?
PC: Ah well, there are three of those, if we assume full ratification of the Lisbon Treaty, and if we ignore for interviewing convenience the various other presidencies of the General Court, the Court of Justice, the Court of Auditors and so on.
First there is the presidency of the Commission, and then there’s the presidency of the European parliament, the functions and roles of which are set out in the consolidated verion of the Lisbon Treaty freely availble on the world wide web.
The other presidency, to which I think you may be referring in the context of the current widespread media coverage, is the presidency of the European Council. This presidency will be a two and a half year term, reneweable once. The President of the Council is chosen by the 25 heads of state within the EU, thus meaning that the future of Europe can effectively be determined by 13 people in smart suits acting in unison over a big dinner.
The ramifications for this are enormous, clearly, and include the possibility of stupendously luxurious showers being installed at massive expense and then not used in many large buildings across Europe to which ordinary people have no access.
The new President of the Council does not need to be anybody with an electoral mandate at all, the only requirement in fact being that s/he does NOT hold national office (Article 15, para .6). This enables the 25 ministers to appoint absolutely anyone to the office, including me, for example.
TCF: That’s very interesting, and you are very wise. Is there anything else you’d like to add?
PC: Well, I can see clearly enough what you are trying to get at there.
For the record, therefore, I can confirm that while I am not formally expressing an interest in the presidency, my strong and highly hounourable sense of public duty would of course mean I would feel bound to listen to any public calls for my candidature; it would simply not be reasonable to ignore the pleas of several million Europeans for the kind of intellectual authority and leadership that my presidency would bring.
I have set out my stall on what a modern European Union should seek to achieve. I recognise that this differs markedly from the current capitalist desire to embed further the neo-liberal and anti-democratic principles already set out in the Treaty of Rome, and I recognise that, under my putative presidency, the Lisbon Treaty would in fact most likely be ‘unratified’ in favour of a new Treaty (provisionally the Treaty of Bickerstaffe) which embeds socialist institutions and operates in favour of the working classes and the disposessed both within Europe and (as a result of my adherence to Kantian principles of cosmopolitan universalism), beoynd its artificial borders.
Further, my current position as local councillor in one of the ‘lowest’ tiers of local goverrnment in Europe clearly provides legtimacy for my candidature both through my electoral mandate, and as evidence of my willingness to enact properly the principle of subsidiarity which are supposed to be at the heart of the insitutions of Europe, but which are in fact currently siply a sham and are merely a convenient sop to the working public in the context of the continued hegemony of capital.
Clearly, therefore, I would be the choice of the people, if the people had the power to choose the president.
However, I must stress that, in keeping my normal and well-known unassuming humility, this is not an expression of interest; it is merely an expression of interest in being asked by the leftwing new media to express an interest at the appropriate point.
TCF: Thank you for your wise words. TCF supports your non-campaign, and we wish you well. When this news of your non-candidacy gets out, we believe it will spread like wildfire, and you will be swept to the presidency on a wave of popular sentiment which will crush the asprations of the current non-contenders for the post. Happy, egalitarian and prosperous days will then ensue.
PC: That’ll be nice.
Just a quickie because I’m up against a deadline and haven’t even got to comments on my own posts yet (later today, honest)……
Alex Massie has tried to persuade some of the Spectator’s flat-earth trolls that his wild-eyed, foam-mouthed colleague Melanie Philips is, on the matter of Andrew Neather’s Evening Standard rantings, about as wrong as a journalist could possibly be about anything.
Judging by the ranting, foaming comments to his post, Massie has failed miserably
He has failed because, although he is at least vaguely sensible (as opposed to Philips, who is not), he couldn’t be bothered to gather any evidence whatsoever to back up his view that immigration policy in the early 2000s was not in fact a big plot to swamp the country with people with different ‘cultures’, heaven forbid.
He has failed because he doesn’t read Though Cowards Flinch, the silly sod.
Alex, over here, mate. Here’s the evidence. Buy us a pint sometime.
ps. We also emailed Jack Straw. No reply. No surprise. Does no-one want free help?
As readers will be aware, I don’t care much for the doings of the big Credit Rating Agencies like Moody’s and Standard and Poor’s, what with the rampant corruption and the fact that this corruption has in no small part been responsible for a massive recession which has seriously damaged the lives and prospects of many millions of people.
Call me old fashioned, but I’m touchy about that kind of thing.
So it’s with some added touchiness that I read in the FT:
‘In spite of widespread gnashing of teeth over rating agencies’ role in the crisis, both companies are even thought to have increased their fees this year. Furthermore, proposed regulation looks less onerous than first feared. McGraw Hill estimates that regulatory costs, such as more compliance personnel, will be half what it originally thought. Boing.’
Perhaps the additional fees are needed to cover additional cover-up costs.
And to think I used to believe the system might be reformed (see further anger here, plus interesting comments revealing both agreement and some astonishing arrogance).
Anyway, I hope they get crushed by Kroll.
I hope Splinty will forgive me for somewhat (badly) plagiarising his style with the following article, but they say that imitation is the highest form of flattery. So what are we to make of First Minister and DUP leader Peter Robinson’s demand on Tuesday that the devolution of policing and justice powers to the Northern Ireland Assembly must be tied to the abolition of the Parades Commission? Some elements to the whole thing are just surreal. Robinson moved the following motion:
That this House recognises that the right of free assembly and peaceful procession is an intrinsic human right and an important part of the British heritage; acknowledges the cultural significance of parading in Northern Ireland and its tourist potential; regrets the attempts by a minority to interfere with the right to parade peacefully; and accepts that it is a political imperative to resolve such matters, especially in a context where it is proposed to devolve policing and justice powers to Northern Ireland.
The debate itself is well worth a read, if just for the clear image it creates of the indignation honourable members were feeling and the evident sporadic outbreak of itchy bum syndrome on the part of Mark Durkhan, Jeffrey “O’Donnell” Donaldson, Sammy Wilson and co. It even has some classic remarks by Iris “Homos are going to hell” Robinson, where she manages to blame every problem since the Anglo Irish Agreement on the SDLP, poor sods.
All of this takes place in the context of the Ashdown Report – a review by Paddy Ashdown into the parades in Northern Ireland, the broad conclusions of which must be the worst kept secret in history. One of the key recommendations is the abolition of the seven member Parades Commission and the yoke it has placed on God Fearing Ulstermen by interfering with their right to riot, drink, burn the Pope and indulge in the occasional pogrom.
For those who aren’t followers of the circus that is NI politics, there are four main parties. The DUP and UUP (now UCUNF, with extra oomph) are the parties supporting the union with Great Britain, though not at the price of ever being seen to agree on anything. Sinn Fein, the Republicans, currently share power with the DUP. These three and the other nationalist party, the SDLP, all have positions in the Executive of the government.
Said government as yet has very limited powers when it comes to matters of justice and policing. The four major parties all want the power, one suspects because it shows that they are Getting Things Done. Damned, however, if they will co-operate to actually get it. The reaction of the SDLP has been amongst the most amusing, with their increasingly shrill proclamations that handing a Sinn Fein/DUP majority Assembly these powers is tantamount to Armageddon.
Quite how schizophrenic the SDLP is over the whole thing was clearly revealed by Alex Attwood in response to Robinson’s remarks. [Mr Robinson’s] “obstruction of devolution of policing and justice with the abolition of the Parades Commission has been facilitated by Sinn Féin.” This view flatly contradicts the policy document the SDLP released in August this year, which on the contrary was worried the DUP weren’t being obstructive enough and wanted, “To warn against devolution of justice on DUP terms which will further damage the Good Friday Agreement.”
Sharing that particular bed with the SDLP are the extreme Unionists – the Traditional Unionist Voice (aka Prodiban, with apologies to Splinty for infringing his copyright). Vice Chair of the TUV, Keith Harbinson, quickly grabbed the nearest journalist:
“There is grave unease within the membership of the Loyal Orders at the prospect of policing and justice being devolved to an inclusive executive where those who continue to justify the murder of policemen and judges hold sway,” he said.
Making the whole show more surreal was the accusation, flung at SDLP leader Mark Durkhan on Tuesday evening that the SDLP, by opposing the right of said God Fearing Ulstermen to rape, pillage and loot wherever their loyal drums took them, was in favour of a segregated Northern Ireland, while it was the DUP which was in favour of a modern, multicultural inclusive society. One can only magine the collective spraying of weetabix across the room when the ‘civic unionists‘ of UCUNF read that the next morning.
The DUP are indeed an inclusive party after all, so long as you’re not homosexual, left-wing, or (god forbid) Catholic.
My thinking is that the DUP want to get rid of the Parades Commission to protect their right-flank. This was something they conspicuously failed to do when the St. Andrews Agreement was negotiated – and which is a continuing bug bear amongst the Orange Order and other grassroots organisations of Unionism, the sort of areas from which the Traditional Unionist Voice is leeching DUP members who are opposed to power-sharing with terrorists, scroungers, women and Sinn Fein. Robinson is keenly aware, perhaps, of the impending general election where several DUP Westminster seats could be under threat.
A preview of the Ashdown Report was released some months back, which pointed towards a replacement of the Parades Commission, to bring Northern Ireland in line with the rest of the EU, where local authorities decide the routes of parades and additional restrictions. It was precisely this that had Mark Durkhan practically bouncing up and down at Tuesday’s debate while Peter Robinson flatly obfuscated the perfectly fair point that giving this power to local authorities steps away from involving Residents Associations and local Orange lodges directly, with the Parades Commission adjudicating. Local politicians, one suspects, will be much more likely to take a more involved, less ‘impartial’ approach.
Now Gerry Adams has come out to say that linkage between devolution of justice powers and the abolition of the Parades Commission is not acceptable. Presumably this is Gerry protecting his left-flank from groupuscules such as Eirigi, that have attempted to grow roots within the residents associations – indeed reviled arch-nemesis of the Portadown Orangemen Brendan MacCionnaith has become their leader.
Yet where in all this mess is a solution? The Parades Commission is obviously not an ideal solution, as continued friction – felt keenly at the grassroots who have to endure the marches / endure opposition to the marches – has provoked violence that established political leaderships have struggled to keep a lid on. For all the commercialisation of “Orangefest”, it’s not really fooling anyone.
The only solution, so far as I can see, is continuing to allow the local groups to hammer out a deal, and in the absence of a deal, forbidding the contentious parade in question. That implies the continued existence of a parades commission, because Orangemen simply would not support allowing residents to decide for themselves who marches through their area – especially with the problem of Catholic ‘encroachment’ into formerly Protestant areas (what the rest of us refer to as demographic changes) still an ongoing phenomenon.
Similarly, communities who are opposed to parades in their area would refuse to abide by the decision of councils run by a majority of the other side. Forcing groups to co-operate from the ground up seems the best possible plan in a bad situation – and though it has a mottled history, in places like Derry it seems to work a bit. Couple this with a political approach (that is, a socialist approach) to link together Catholic and Protestant working class communities in their common interests (idealistic as that sounds, stranger things have happened) and I’d say we’re broadly on the right track.
This was the question which Matthew Paris submitted to John Rentoul and Oliver Kamm’s series “Questions to which the answer is no”. Chris Dillow briefly wrote the whole thing up and seems to firmly agree that neither reason nor philosophy matter, because through elections etc, ‘unreason’ has a much greater effect than reason is likely to – especially because the fanatical in politics are a rather self-selecting group.
On the contrary, I think that both reason and philosophy do matter. But a few premisses need outlining. First, the opposite of ‘reason’ is not stupidity. It is ‘unreason’, which is not the same. Second, ‘reasonable’ is not a derivative of reason in this context – reasonable means moderate, the opposite of extremist or fanatic. Third, reason is synonymous with rationality or logic, since Paris cites its philosophical context.
Several things flow from this; first, we can’t dismiss reason on the basis of how many ‘stupid’ people there are in the world, nor how many fanatics or extremists, nor on the basis of what effect such people have when compared to the intelligent, the reasonable and so on. I suppose we could compare all those who make decisions on the basis of the laws of logic with those who don’t and see who wins – but I don’t think that works either.
Why not? It is my view that there is an empirical basis to logic, to reason, that these are based in observable reality. It is my view that the human species has an intrinsic capacity to experience, and to convert that experience into general laws liable to guide future behaviour. Essentially this is the starting point of reason; reason flows from reality and the validity of the general laws of reason depend on their ability to explain reality.
My reading on the subject is very basic, as yet, but this is how I believe Marxist epistemology understands logic, much as it understands the dialectic – as something which flows naturally from reality, according to material laws that exist whether we are there to observe them or not. This being the case, everyone has a basic sense of reason. More or less systematized, more or less internally consistent, it doesn’t matter. Any use of experience and general knowledge to explain and predict events implies the use of reason.
This doesn’t mean that people can’t still be wrong. Yet in no-one, especially not in the people cited by Chris as ‘stupid’ – e.g. BNP supporters – is reason absent. Superstition is a form of reason, using incomplete ‘experience’. Assuming that the experience of the human race, our powers of observation etc, are limited, thus reason too is limited for everyone, for some more than others. But it’s still used, is still important.
Chris is correct that there are powerful forces which seem to select less reasonable arguments – e.g. the airtime the opponents of immigration get, compared to the supporters of free immigration. Yet I don’t think that the ‘extremists’ pushing their argument hard matters quite so much as Chris seems to think, thus allowing less reason to triumph against more reason. There are other factors at play.
I would contend that arguments are selected for on the basis of power-relations, and the purpose such arguments can serve. This is not to talk of a conspiracy for fascism or anti-immigration, so much as the changing circumstances dictated by the processes of capitalism and class struggle simply change the experience of individuals and, by a process of reason, push them towards a particular ideology – of which most have pre-existing standard bearers.
This is, I would suggest, what happened in Weimar Germany. It is what happened in Czarist Russia. It is how Protestantism took off leaps and bounds in Reformation Europe and became the ideological mainspring of a vibrant, dynamic capitalism. And so on. I do not mean, by this, to dismiss the capacity for contingency in history, nor human agency, but every side has fanatic supporters. This fact, nor their number, does not determine which side wins. Nor does the victory of any side with fanatics suggest that ‘reason’ is less important than fanaticism, or unreason.
A last note. Readers of this piece will pick up tail-ends that I haven’t nailed down. I could, for example, have attempted to deny that fanatics or extremists are the most important element to powerful historic movements, thus by other means invalidating the idea that ‘unreason’ is more important than reason (even if we except that ‘fanatic’ = ‘unreason’). Or I could have explained fanaticism and more media attention each as effects of another cause, rather than one being cause and effect of the other.
There’s also an element to Hannah Arendt’s Totalitarianism trilogy that would have fitted here, as she discusses the irrationality of Nazism and its triumph. But I think that would cheapen such important work.
I leave it to the reader to think of more elements to link in – this was just a basic foray, as I have been trying to nail down some of my own epistemological views on logic and Marxian dialectics.
Last week I had a chat with a friend about the concept of eugenics, and it revealed just how much I have to learn. With some on the American Right (that’s you and your associates, Mr Beck) accusing the Obama plan of engaging in eugenics, and the comparison of Obama with Hitler being all over the Right-wing media and on not a few protest posters, I figured that the time was right to nail my colours to the mast, even at the risk of seeming simplistic.
I support certain forms of eugenics.
Allow me to be clear in what I mean, because a large amount of rubbish passes for eugenics. I’m not talking about banning or discouraging the reproduction of people with genetic weaknesses. I’m not talking about encouraging the procreation of those with inheritable ‘good’ traits. People should be permitted to have sex and reproduce as much as they wish, with no restrictions.
Yet as we improve our knowledge of genes and their interactions, and improve the technologies that permit the selection of certain characteristics, there is no reason why we could not begin to apply such knowledge to creating people who are super-intelligent, super-strong, likely to live a long time and so on. Such people would then be socialized in the usual way – by being born and being educated and so on.
The strangeness of the concept aside, it should tell us something that the debate about eugenics usually tends to come down to the same old battle lines. For example, libertarian transhumanists want to permit all sorts of cybernetic or genetic modification so long as it is guaranteed by the market. As a socialist, I’d prefer universal access to such self-enhancement treatments on a voluntary basis.
As befits our post-modern epoch, there are also those continually trying to use every new discovery to invalidate conceptions of the class structure of society. Thus with ‘biopolitics’, where sociologists like James Hughes seem to think that eugenics and similar modifications will tackle the root causes of inequalities of power. Perhaps someone should introduce Professor Hughes to Messrs Mouffe and Laclau.
I think my argument, basic though it is, ultimately comes down to this: humanity has been editing its own genes and its own abilities since we came to be. Agriculture, something we accept daily without thinking, changed the human species irrevocably, but yet it was not ‘natural’ – we adapted nature ourselves. The nature eugenics promises to adapt is merely inside ourselves – and I don’t see much principled difference.
With any advance, there is always the question of who will get to use it and how. That is true of everything from the first productive surplus, back in the mists of time, to the extreme heights of what we can do today. So this new battleground of the same old ideologies merely gives us one more thing to attack the capitalist markets for (potentially) confining to a small minority, the already-wealthy.
Here the power of eugenics or cybernetics meets its natural limit; it cannot do more than capitalism can do. Inequality may be widened still further by its deployment, much in the same way that without redistributive measures such as our national health service, inequality would be wider than it is. But the inequality would progress along the same lines as any other, as far as I can see.
The potential for breeding a slave race of exceptionally strong but intellectually limited humans (or some other variation) is not really a viable one, I would suggest, on same basis which caused the latifundia to fail; limited productivity and the need for constant central stimulation, rather than the dynamic system of capitalism where the hegemonic ideology potentially turns every individual into their own productivity manager.
We can change that, and consciously put ourselves in control of the process, only by overthrowing capitalism. A eugenics option on the NHS would count as a redistributive measure, if the reality of genetic engineering arrives, and we should support it – but we should support it while pointing out that our society will continue to produce inequalities, and that in any case, redistributive measures are often repealed.
So things come down, once again, to class struggle, which cannot be superseded by the ‘radical democracy’ which Professor Hughes implies.
Power is not just unequally distributed because of our uneven biological development and cannot be correctly distributed by tampering with that development – in this regard Hughes ‘biopolitics’ has become another form of identity politics which fails to challenge the core issue. The condition of the human race is sustained by the means whereby we reproduce and perpetuate our social organisation; our means of production, the private ownership of capital and all the hegemonic tools which flow from these.