Neoliberalism has brought out the worst in us

An economic system that rewards psychopathic personality traits has changed our ethics and our personalities

• 
• • Paul Verhaeghe
  • theguardian.com, Monday 29 September 2014 09.00 BST

'We are forever told that we are freer to choose the course of our lives than ever before, but the freedom to choose outside the success narrative is limited.' Photograph: Lefteris Pitarakis/AP

We tend to perceive our identities as stable and largely separate from outside forces. But over decades of research and therapeutic practice, I have become convinced that economic change is having a profound effect not only on our values but also on our personalities. Thirty years of neoliberalism, free-market forces and privatisation have taken their toll, as relentless pressure to achieve has become normative. If you’re reading this sceptically, I put this simple statement to you: meritocratic neoliberalism favours certain personality traits and penalises others.

There are certain ideal characteristics needed to make a career today. The first is articulateness, the aim being to win over as many people as possible. Contact can be superficial, but since this applies to most human interaction nowadays, this won’t really be noticed.

It’s important to be able to talk up your own capacities as much as you can – you know a lot of people, you’ve got plenty of experience under your belt and you recently completed a major project. Later, people will find out that this was mostly hot air, but the fact that they were initially fooled is down to another personality trait: you can lie convincingly and feel little guilt. That’s why you never take responsibility for your own behaviour.

On top of all this, you are flexible and impulsive, always on the lookout for new stimuli and challenges. In practice, this leads to risky behaviour, but never mind, it won’t be you who has to pick up the pieces. The source of inspiration for this list? The psychopathy checklist by Robert Hare, the best-known specialist on psychopathy today.

This description is, of course, a caricature taken to extremes. Nevertheless, the financial crisis illustrated at a macro-social level (for example, in the conflicts between eurozone countries) what a neoliberal meritocracy does to people. Solidarity becomes an expensive luxury and makes way for temporary alliances, the main preoccupation always being to extract more profit from the situation than your competition. Social ties with colleagues weaken, as does emotional commitment to the enterprise or organisation.

Bullying used to be confined to schools; now it is a common feature of the workplace. This is a typical symptom of the impotent venting their frustration on the weak – in psychology it’s known as displaced aggression. There is a buried sense of fear, ranging from performance anxiety to a broader social fear of the threatening other.

Constant evaluations at work cause a decline in autonomy and a growing dependence on external, often shifting, norms. This results in what the sociologist Richard Sennett has aptly described as the “infantilisation of the workers”. Adults display childish outbursts of temper and are jealous about trivialities (“She got a new office chair and I didn’t”), tell white lies, resort to deceit, delight in the downfall of others and cherish petty feelings of revenge. This is the consequence of a system that prevents people from thinking independently and that fails to treat employees as adults.

More important, though, is the serious damage to people’s self-respect. Self-respect largely depends on the recognition that we receive from the other, as thinkers from Hegel to Lacan have shown. Sennett comes to a similar conclusion when he sees the main question for employees these days as being “Who needs me?” For a growing group of people, the answer is: no one.

Our society constantly proclaims that anyone can make it if they just try hard enough, all the while reinforcing privilege and putting increasing pressure on its overstretched and exhausted citizens. An increasing number of people fail, feeling humiliated, guilty and ashamed. We are forever told that we are freer to choose the course of our lives than ever before, but the freedom to choose outside the success narrative is limited. Furthermore, those who fail are deemed to be losers or scroungers, taking advantage of our social security system.

A neoliberal meritocracy would have us believe that success depends on individual effort and talents, meaning responsibility lies entirely with the individual and authorities should give people as much freedom as possible to achieve this goal. For those who believe in the fairytale of unrestricted choice, self-government and self-management are the pre-eminent political messages, especially if they appear to promise freedom. Along with the idea of the perfectible individual, the freedom we perceive ourselves as having in the west is the greatest untruth of this day and age.

The sociologist Zygmunt Bauman neatly summarised the paradox of our era as: “Never have we been so free. Never have we felt so powerless.” We are indeed freer than before, in the sense that we can criticise religion, take advantage of the new laissez-faire attitude to sex and support any political movement we like. We can do all these things because they no longer have any significance – freedom of this kind is prompted by indifference. Yet, on the other hand, our daily lives have become a constant battle against a bureaucracy that would make Kafka weak at the knees. There are regulations about everything, from the salt content of bread to urban poultry-keeping.

Our presumed freedom is tied to one central condition: we must be successful – that is, “make” something of ourselves. You don’t need to look far for examples. A highly skilled individual who puts parenting before their career comes in for criticism. A person with a good job who turns down a promotion to invest more time in other things is seen as crazy – unless those other things ensure success. A young woman who wants to become a primary school teacher is told by her parents that she should start off by getting a master’s degree in economics – a primary school teacher, whatever can she be thinking of?

There are constant laments about the so-called loss of norms and values in our culture. Yet our norms and values make up an integral and essential part of our identity. So they cannot be lost, only changed. And that is precisely what has happened: a changed economy reflects changed ethics and brings about changed identity. The current economic system is bringing out the worst in us.

We can't deny that race plays a part

Christina Patterson: The Independent

Too many black men have been killed by the police. This is not the cause of these riots, but it's in the mix

Wednesday, 10 August 2011

August, historians will tell you, is a good time to start a war. And, boy, does this feel like a war. This feels, when you switch on the TV, and see footage of burning cars, and burning buildings, and of people jumping out of burning buildings, and of people too scared to walk down their street, and of dark silhouettes in helmets waving shields, and of dark silhouettes in hoodies waving iron bars, like the nearest to war most of us have been.

This feels, when you talk to friends, and find that they're staying in with their children all day, because the area outside their front door has been turned into something that looks as though a bomb has hit it, and when you talk to friends who do open their front door, and find a looter in a balaclava hiding in their garden, like the end of something, and the start of something else. It feels like the end of getting up in the morning, and knowing that you'll be able to go to work safely, and get home safely, and do your job safely when you're there.

For some of us, the only sign on our doorsteps was even more police cars screeching past than usual, and shops that closed early, and helicopters overhead. For my neighbours, down the road in Dalston, and down the road in Hackney, it wasn't. For the man, for example, who runs a pharmacy in Mare Street, and watched a group of teenagers try to trash his shop, which was, he said, "everything he had", and who pleaded with them not to, it must have felt like the end of everything he'd spent his whole life working to build up.

For the other shopkeepers in Mare Street, and the ones in Dalston, and the ones in Tottenham, and the ones in Brixton, who watched teenagers smash glass and fill their pockets with mobile phones, or jewellery, or grab trainers, or tracksuits, or even stagger under the weight of giant TVs, it must have felt as if one of the central pillars of their life was under threat.

And for the people who lost their homes, and all their possessions, and their children's toys, and every single photo of their children, which they will never, ever be able to get back, and who nearly lost their lives, and their children's lives, because someone thought it was a good laugh to throw a can of kerosene and a match, it must have felt as near as you get to losing your world, without losing your life.

This is what happens in a war. Wars start for a million different reasons, and the time to understand those reasons is not while the war is going on. They can start – even world wars can start – with a single gunshot. This one did. This one started with an old, old story, of a black man killed by police. It started when a woman wanted to know why four children would never see their father again. And when the police said nothing. And frustration turned, as it often does, and particularly in communities where there's a lot of frustration, to anger, and anger turned, as it often does, and particularly in communities where there are a lot of teenagers with not very much to do, to violence.

And it spread. Do we know if the boys, and young men, smashing windows, and trashing shops, and burning cars, and buses, and buildings, in Hackney, and Croydon, and Brixton, and telling passers-by that what they were doing was "fun", and that they were "trying to get their taxes back", knew about the shooting of the black man, or even cared? Do we know if they knew about the black teenager in Hackney who was stopped and searched by the police, and found to have nothing illegal on him?

We don't, and we can't. We don't, and can't, know why young men, and teenagers, and children as young as 10 suddenly decided that it was a good idea to do what everyone else was doing, which was to spread chaos, and violence, and fear. But we do know that when a tinderbox, or a car, or a carpet store, is set alight, this is what, throughout history, everywhere in the world, sometimes happens.
Race didn't cause these riots, but it played a part. Why else do you get three black men talking about them on
Newsnight, when you almost never see a black man talking about anything on Newsnight? And asked questions about "the black community", as if the people who had had their livelihoods destroyed would have the same views on anything as the 12-year-olds waving iron bars? And why else do you get people talking, as they are on newspaper websites, and radio phone-ins, about "thieving black scum"?

There is no excuse for wrecking people's livelihoods and lives. "She's working hard to make her business work," screamed a brave black woman at some of the rioters in Hackney, "and you lot want to burn it up, for what? To say you're warring, and you're 'bad man'? This is about a fucking man who got shot in Tottenham. This isn't about busting up the place. Get it real, black people. Get real!"

The woman was nearly in tears, and who wouldn't cry seeing their community destroyed, and who wouldn't cry knowing that this would be yet another excuse for people to associate black people with crime? The rioters weren't all black, of course. They were black, and mixed race, and white and wannabe black. They were people who are probably already in gangs, but who usually keep their violence to other gangs, but who, on Saturday, and Sunday, and Monday, and Tuesday, didn't. On Saturday, and Sunday, and Monday, and Tuesday, they discovered, perhaps for the first time outside their little world, the thrill of power.

There are 169 gangs in London. There are 22 in Hackney alone. These are people, often people who have grown up on estates where almost nobody works, often without fathers, and often without any qualifications, skills, or ambitions, who feel that the world has let them down. The guns and knives they carry make them feel that there's a tiny corner of the world they can control. And because of these boys – no more than 2,000 of them – who carry guns and knives, and because it takes more than reports on "institutional racism" to get rid of "institutional racism", you can hardly walk down a street, if you're black, without being stopped and searched.

Too many black men have been killed by the police. Too many black men and women have been treated like criminals when they're not. This is not the cause of these riots, but it's there in the mix, a mix where the key ingredient is feeling powerless. Cuts won't help. Growing unemployment won't help. Some investment, in youth services, and better schools, and mentoring schemes, might, but money alone isn't the answer.

It wasn't these children who created the culture that told them that what mattered was the brand of their trainers, or the glitter of their bling. It wasn't these children who created the culture that told them that their one hope of escape was hip hop, or fame. It wasn't these children who created the institutions of a country where all the black workers were in the canteens. We have, as a society, created this monster and, as a society, and like those people heading into the trouble spots with dustpans and brushes, we must pick up the pieces.

c.patterson@independent.co.uk; twitter.com/queenchristina_