Satoshi gave the world Bitcoin, a true “something for nothing.” His discovery of absolute scarcity for money is an unstoppable idea that is changing the world tremendously, just like its digital ancestor: the number zero.
Zero is Special
“In the history of culture the discovery of zero will always stand out as one of the greatest single achievements of the human race.” — Tobias Danzig, Number: The Language of Science
Many believe that Bitcoin is “just one of thousands of cryptoassets”—this is true in the same way that the number zero is just one of an infinite series of numbers. In reality, Bitcoin is special, and so is zero: each is an invention which led to a discovery that fundamentally reshaped its overarching system—for Bitcoin, that system is money, and for zero, it is mathematics. Since money and math are mankind’s two universal languages, both Bitcoin and zero are critical constructs for civilization.
For most of history, mankind had no concept of zero: an understanding of it is not innate to us—a symbol for it had to be invented and continuously taught to successive generations. Zero is an abstract conception and is not discernible in the physical world—no one goes shopping for zero apples. To better understand this, we will walk down a winding path covering more than 4,000 years of human history that led to zero becoming part of the empirical bedrock of modernity.
Numerals, which are symbols for numbers, are the greatest abstractions ever invented by mankind: virtually everything we interact with is best grasped in numerical, quantifiable, or digital form. Math, the language of numerals, originally developed from a practical desire to count things—whether it was the amount of fish in the daily catch or the days since the last full moon. Many ancient civilizations developed rudimentary numeral systems: in 2000 BCE, the Babylonians, who failed to conceptualize zero, used two symbols in different arrangements to create unique numerals between 1 and 60:
Vestiges of the base-60 Babylonian cuneiform system still exist today: there are 60 seconds in a minute, 60 minutes in an hour, and 6 sets of 60 degrees in a circle. But this ancient system lacked a zero, which severely limited its usefulness. Ancient Greeks and Mayans developed their own numeral systems, each of which contained rough conceptions of zero. However, the first explicit and arithmetic use of zero came from ancient Indian and Cambodian cultures. They created a system with nine number symbols and a small dot used to mark the absence of a number—the original zero. This numeral system would eventually evolve into the one we use today:
In the 7th century, the Indian mathematician Brahmagupta developed terms for zero in addition, subtraction, multiplication, and division (although he struggled a bit with the latter, as would thinkers for centuries to come). As the discipline of mathematics matured in India, it was passed through trade networks eastward into China and westward into Islamic and Arabic cultures. It was this western advance of zero which ultimately led to the inception of the Hindu-Arabic numeral system—the most common means of symbolic number representation in the world today:
The Economization of Math
When zero reached Europe roughly 300 years later in the High Middle Ages, it was met with strong ideological resistance. Facing opposition from users of the well-established Roman numeral system, zero struggled to gain ground in Europe. People at the time were able to get by without zero, but (little did they know) performing computation without zero was horribly inefficient. An apt analogy to keep in mind arises here: both math and money are possible without zero and Bitcoin, respectively—however both are tremendously more wasteful systems without these core elements. Consider the difficulty of doing arithmetic in Roman numerals:
Calculation performed using the Hindu-Arabic system is significantly more straightforward than with Roman numerals—and energy-efficient systems have a tendency to win out in the long run, as we saw when the steam engine outcompeted animal-sourced power or when capitalism prevailed over socialism (another important point to remember for Bitcoin later). This example just shows the pains of addition—multiplication and division were even more painstaking. As Amir D. Aczel described it in his book Finding Zero:
“[The Hindu-Arabic numeral system] allowed an immense economy of notation so that the same digit, for example 4, can be used to convey itself or forty (40) when followed by a zero, or four hundred and four when written as 404, or four thousand when written as a 4 followed by three zeros (4,000). The power of the Hindu-Arabic numeral system is incomparable as it allows us to represent numbers efficiently and compactly, enabling us to perform complicated arithmetic calculations that could not have been easily done before.”
Roman numeral inefficiency would not be tolerated for long in a world enriching itself through commerce. With trade networks proliferating and productivity escalating in tandem, growing prospects of wealth creation incentivized merchants to become increasingly competitive, pushing them to always search for an edge over others. Computation and record-keeping with a zero-based numeral system was qualitatively easier, quantitatively faster, and less prone to error. Despite Europe’s resistance, this new numeral system simply could not be ignored: like its distant progeny Bitcoin would later be, zero was an unstoppable idea whose time had come:
Functions of Zero
Zero’s first function is as a placeholder in our numeric system: for instance, notice the “0” in the number “1,104” in the equation above, which indicates the absence of value in the tens place. Without zero acting as a symbol of absence at this order of magnitude in “1,104,” the number could not be represented unambiguously (without zero, is it “1,104” or “114”?). Lacking zero detracted from a numeral system’s capacity to maintain constancy of meaning as it scales. Inclusion of zero enables other digits to take on new meaning according to their position relative to it. In this way, zero lets us perform calculation with less effort—whether its pen strokes in a ledger, finger presses on a calculator, or mental gymnastics. Zero is a symbol for emptiness, which can be a highly useful quality—as Lao Tzu said:
“We shape clay into a pot, but it is the emptiness inside that holds whatever we want.”
More philosophically, zero is emblematic of the void, as Aczel describes it:
“…the void is everywhere and it moves around; it can stand for one truth when you write a number a certain way — no tens, for example — and another kind of truth in another case, say when you have no thousands in a number!”
Drawing analogies to the functions of money: zero is the “store of value” on which higher order of magnitude numerals can scale; this is the reason we always prefer to see another zero at the end of our bank account or Bitcoin balance. In the same way a sound economic store of value leads to increased savings, which undergirds investment and productivity growth, so too does a sound mathematical placeholder of value give us a numeral system capable of containing more meaning in less space, and supporting calculations in less time: both of which also foster productivity growth. Just as money is the medium through which capital is continuously cycled into places of optimal economic employment, zero gives other digits the ability to cycle—to be used again and again with different meanings for different purposes.
Zero’s second function is as a number in its own right: it is the midpoint between any positive number and its negative counterpart (like +2 and -2). Before the concept of zero, negative numbers were not used, as there was no conception of “nothing” as a number, much less “less than nothing.” Brahmagupta inverted the positive number line to create negative numbers and placed zero at the center, thus rounding out the numeral system we use today. Although negative numbers were written about in earlier times, like the Han Dynasty in China (206 BCE to 220 BCE), their use wasn’t formalized before Brahmagupta, since they required the concept of zero to be properly defined and aligned. In a visual sense, negative numbers are a reflection of positive numbers cast across zero:
Interestingly, negative numbers were originally used to signify debts—well before the invention of double-entry accounting, which opted for debits and credits (partly to avoid the use of negative numbers). In this way, zero is the “medium of exchange” between the positive and negative domains of numbers—it is only possible to pass into, or out of, either territory by way of zero. By going below zero and conceptualizing negative numbers, many new and unusual (yet extremely useful) mathematical constructs come into being including imaginary numbers, complex numbers, fractals, and advanced astrophysical equations. In the same way the economic medium of exchange, money, leads to the acceleration of trade and innovation, so too does the mathematical medium of exchange, zero, lead to enhanced informational exchange, and its associated development of civilizational advances:
Zero’s third function is as a facilitator for fractions or ratios. For instance, the ancient Egyptians, whose numeral system lacked a zero, had an extremely cumbersome way of handling fractions: instead of thinking of 3/4 as a ratio of three to four (as we do today), they saw it as the sum of 1/2 and 1/4. The vast majority of Egyptian fractions were written as a sum of numbers as 1/n, where n is the counting number—these were called unit fractions. Without zero, long chains of unit fractions were necessary to handle larger and more complicated ratios (many of us remember the pain of converting fractions from our school days). With zero, we can easily convert fractions to decimal form (like 1/2 to 0.5), which obsoletes the need for complicated conversions when dealing with fractions. This is the “unit of account” function of zero. Prices expressed in money are just exchange ratios converted into a money-denominated price decimal: instead of saying “this house costs eleven cars” we say, “this house costs $440,000,” which is equal to the price of eleven $40,000 cars. Money gives us the ability to better handle exchange ratios in the same way zero gives us the ability to better handle numeric ratios.
Numbers are the ultimate level of objective abstraction: for example, the number 3 stands for the idea of “threeness” — a quality that can be ascribed to anything in the universe that comes in treble form. Equally, 9 stands for the quality of “nineness” shared by anything that is composed of nine parts. Numerals and math greatly enhanced interpersonal exchange of knowledge (which can be embodied in goods or services), as people can communicate about almost anything in the common language of numeracy. Money, then, is just the mathematized measure of capital available in the marketplace: it is the least common denominator among all economic goods and is necessarily the most liquid asset with the least mutable supply. It is used as a measuring system for the constantly shifting valuations of capital (this is why gold became money—it is the monetary metal with a supply that is most difficult to change). Ratios of money to capital (aka prices) are among the most important in the world, and ratios are a foundational element of being:
“In the beginning, there was the ratio, and the ratio was with God, and the ratio was God.” — John 1:1*
*(A more “rational” translation of Jesus’s beloved disciple John: the Greek word for ratio was λόγος (logos), which is also the term for word.)
An ability to more efficiently handle ratios directly contributed to mankind’s later development of rationality, a logic-based way of thinking at the root of major social movements such as the Renaissance, the Reformation, and the Enlightenment. To truly grasp the strange logic of zero, we must start with its point of origin—the philosophy from which it was born.
Philosophy of Zero
“In the earliest age of the gods, existence was born from non-existence.” — The Rig Veda
Zero arose from the bizarre logic of the ancient East. Interestingly, the Buddha himself was a known mathematician — in early books about him, like the Lalita Vistara, he is said to be excellent in numeracy (a skill he uses to woo a certain princess). In Buddhism, the logical character of the phenomenological world is more complex than true or false:
“Anything is either true,
Or not true,
Or both true and not true,
Or neither true nor not true.
This is the Lord Buddha’s teaching.”
This is the Tetralemma (or the four corners of the catuskoti): the key to understanding the seeming strangeness of this ancient Eastern logic is the concept of Shunya, a Hindi word meaning zero: it is derived from the Buddhist philosophical concept of Śūnyatā (or Shunyata). The ultimate goal of meditation is the attainment of enlightenment, or an ideal state of nirvana, which is equivalent to emptying oneself entirely of thought, desire, and worldly attachment. Achievement of this absolute emptiness is the state of being in Shunyata: a philosophical concept closely related to the void—as the Buddhist writer Thich Nhat Hanh describes it:
“The first door of liberation is emptiness, Shunyata
Emptiness always means empty of something
Emptiness is the Middle Way between existent and nonexistent
Reality goes beyond notions of being and nonbeing
True emptiness is called “wondrous being,” because it goes beyond existence and nonexistence
The concentration on Emptiness is a way of staying in touch with life as it is, but it has to be practiced and not just talked about.”
Or, as a Buddhist monk of ancient Wats temple in Southeast Asia described the meditative experience of the void:
“When we meditate, we count. We close our eyes and are aware only of where we are at in the moment, and nothing else. We count breathing in, 1; and we count breathing out, 2; and we go on this way. When we stop counting, that is the void, the number zero, the emptiness.”
A direct experience of emptiness is achievable through meditation. In a true meditative state, the Shunyata and the number zero are one and the same. Emptiness is the conduit between existence and nonexistence, in the same way zero is the door from positive to negative numbers: each being a perfect reflection of the other. Zero arose in the ancient East as the epitome of this deeply philosophical and experiential concept of absolute emptiness. Empirically, today we now know that meditation benefits the brain in many ways. It seems too, that its contribution to the discovery of zero helped forge an idea that benefits mankind’s collective intelligence — our global hive-mind.
Despite being discovered in a spiritual state, zero is a profoundly practical concept: perhaps it is best understood as a fusion of philosophy and pragmatism. By traversing across zero into the territory of negative numbers, we encounter the imaginary numbers, which have a base unit of the square root of -1, denoted by the letter i. The number i is paradoxical: consider the equations x² + 1 = 0 and x³ + 1 = 0, the only possible answers are positive square root of -1 (i) and negative square root of -1 (-i or i³), respectively. Visualizing these real and imaginary domains, we find a rotational axis centered on zero with orientations reminiscent of the tetralemma: one true (1), one not true (i), one both true and not true (-1 or i²), and one neither true nor not true (-i or i³):
Going through the gateway of zero into the realms of negative and imaginary numbers provides a more continuous form of logic when compared to the discrete either-or logic, commonly accredited to Aristotle and his followers. This framework is less “black and white” than the binary Aristotelean logic system, which was based on true or false, and provides many gradations of logicality; a more accurate map to the many “shades of grey” we find in nature. Continuous logic is insinuated throughout the world: for instance, someone may say “she wasn’t unattractive,” meaning that her appeal was ambivalent, somewhere between attractive and unattractive. This perspective is often more realistic than a binary assessment of attractive or not attractive.
Importantly, zero gave us the concept of infinity: which was notably absent from the minds of ancient Greek logicians. The rotations around zero through the real and imaginary number axes can be mathematically scaled up into a three-dimensional model called the Riemann Sphere. In this structure, zero and infinity are geometric reflections of one another and can transpose themselves in a flash of mathematical permutation. Always at the opposite pole of this three-dimensional, mathematical interpretation of the tetralemma, we find zero’s twin—infinity:
The twin polarities of zero and infinity are akin to yin and yang — as Charles Seife, author of Zero: Biography of a Dangerous Idea, describes them:
“Zero and infinity always looked suspiciously alike. Multiply zero by anything and you get zero. Multiply infinity by anything and you get infinity. Dividing a number by zero yields infinity; dividing a number by infinity yields zero. Adding zero to a number leaves it unchanged. Adding a number to infinity leaves infinity unchanged.”
In Eastern philosophy, the kinship of zero and infinity made sense: only in a state of absolute nothingness can possibility become infinite. Buddhist logic insists that everything is endlessly intertwined: a vast causal network in which all is inexorably interlinked, such that no single thing can truly be considered independent — as having its own isolated, non-interdependent essence. In this view, interrelation is the sole source of substantiation. Fundamental to their teachings, this truth is what Buddhists call dependent co-origination, meaning that all things depend on one another. The only exception to this truth is nirvana: liberation from the endless cycles of reincarnation. In Buddhism, the only pathway to nirvana is through pure emptiness:
Some ancient Buddhist texts state: “the truly absolute and the truly free must be nothingness.” In this sense, the invention of zero was special; it can be considered the discovery of absolute nothingness, a latent quality of reality that was not previously presupposed in philosophy or systems of knowledge like mathematics. Its discovery would prove to be an emancipating force for mankind, in that zero is foundational to the mathematized, software-enabled reality of convenience we inhabit today.
Zero was liberation discovered deep in meditation, a remnant of truth found in close proximity to nirvana — a place where one encounters universal, unbounded, and infinite awareness: God’s kingdom within us. To buddhists, zero was a whisper from the universe, from dharma, from God (words always fail us in the domain of divinity). Paradoxically, zero would ultimately shatter the institution which built its power structure by monopolizing access to God. In finding footing in the void, mankind uncovered the deepest, soundest substrate on which to build modern society: zero would prove to be a critical piece of infrastructure that led to the interconnection of the world via telecommunications, which ushered in the gold standard and the digital age (Bitcoin’s two key inceptors) many years later.
Blazing a path forward: the twin conceptions of zero and infinity would ignite the Renaissance, the Reformation, and the Enlightenment — all movements that mitigated the power of The Catholic Church as the dominant institution in the world and paved the way for the industrialized nation-state.
Power of The Church Falls to Zero
The universe of the ancient Greeks was founded on the philosophical tenets of Pythagoras, Aristotle, and Ptolemy. Central to their conception of the cosmos was the precept that there is no void, no nothingness, no zero. Greeks, who had inherited their numbers from the geometry-loving Egyptians, made little distinction between shape and number. Even today, when we square a number (x²), this is equivalent to converting a line into a square and calculating its area. Pythagoreans were mystified by this connection between shapes and numbers, which explains why they didn’t conceive of zero as a number: after all, what shape could represent nothingness? Ancient Greeks believed numbers had to be visible to be real, whereas the ancient Indians perceived numbers as an intrinsic part of a latent, invisible reality separate from mankind’s conception of them.
The symbol of the Pythagorean cult was the pentagram (a five-pointed star); this sacred shape contained within it the key to their view of the universe—the golden ratio. Considered to be the “most beautiful number,” the golden ratio is achieved by dividing a line such that the ratio of the small part to the large part is the same as the ratio of the large part to the whole. Such proportionality was found to be not only aesthetically pleasing, but also naturally occurring in a variety of forms including nautilus shells, pineapples, and (centuries later) the double-helix of DNA. Beauty this objectively pure was considered to be a window into the transcendent; a soul-sustaining quality. The golden ratio became widely used in art, music, and architecture:
The golden ratio was also found in musical harmonics: when plucking a string instrument from its specified segments, musicians could create the perfect fifth, a dual resonance of notes said to be the most evocative musical relationship. Discordant tritones, on the other hand, were derided as the “devil in music.” Such harmony of music was considered to be one and the same with that of mathematics and the universe—in the Pythagorean finite view of the cosmos (later called the Aristotelean celestial spheres model), movements of planets and other heavenly bodies generated a symphonic “harmony of the spheres”—a celestial music that suffused the cosmic depths. From the perspective of Pythagoreans, “all was number,” meaning ratios ruled the universe. The golden ratio’s seemingly supernatural connection to aesthetics, life, and the universe became a central tenet of Western Civilization and, later, The Catholic Church (aka The Church).
Zero posed a major threat to the conception of a finite universe. Dividing by zero is devastating to the framework of logic, and thus threatened the perfect order and integrity of a Pythagorean worldview. This was a serious problem for The Church which, after the fall of the Roman Empire, appeared as the dominant institution in Europe. To substantiate its dominion in the world, The Church proffered itself as the gatekeeper to heaven. Anyone who crossed The Church in any way could find themselves eternally barred from the holy gates. The Church’s claim to absolute sovereignty was critically dependent on the Pythagorean model, as the dominant institution over Earth—which was in their view the center of the universe—necessarily held dominion in God’s universe. Standing as a symbol for both the void and the infinite, zero was heretical to The Church. Centuries later, a similar dynamic would unfold in the discovery of absolute scarcity for money, which is dissident to the dominion of The Fed—the false church of modernity.
Ancient Greeks clung tightly to a worldview that did not tolerate zero or the infinite: rejection of these crucial concepts proved to be their biggest failure, as it prevented the discovery of calculus—the mathematical machinery on which much of the physical sciences and, thus, the modern world are constructed. Core to their (flawed) belief system was the concept of the “indivisible atom,” the elementary particle which could not be subdivided ad infinitum. In their minds, there was no way beyond the micro barrier of the atomic surface. In the same vein, they considered the universe a “macrocosmic atom” that was strictly bound by an outermost sphere of stars winking down towards the cosmic core—Earth. As above, so below: with nothing conceived to be above this stellar sphere and nothing below the atomic surface, there was no infinity and no void:
Aristotle (with later refinements by Ptolemy) would interpret this finite universe philosophically and, in doing so, form the ideological foundation for God’s existence and The Church’s power on Earth. In the Aristotelean conception of the universe, the force moving the stars, which drove the motion of all elements below, was the prime mover: God. This cascade of cosmic force from on high downward into the movements of mankind was considered the officially accepted interpretation of divine will. As Christianity swept through the West, The Church relied upon the explanatory power of this Aristotelean philosophy as proof of God’s existence in their proselytizing efforts. Objecting to the Aristotelean doctrine was soon considered an objection to the existence of God and the power of The Church.
Infinity was unavoidably actualized by the same Aristotelean logic which sought to deny it. By the 13th century, some bishops began calling assemblies to question the Aristotelean doctrines that went against the omnipotence of God: for example, the notion that “God can not move the heavens in a straight line, because that would leave behind a vacuum.” If the heavens moved linearly, then what was left in their wake? Through what substance were they moving? This implied either the existence of the void (the vacuum), or that God was not truly omnipotent as he could not move the heavens. Suddenly, Aristotelean philosophy started to break under its own weight, thereby eroding the premise of The Church’s power. Although The Church would cling to Aristotle’s views for a few more centuries—it fought heresy by forbidding certain books and burning certain Protestants alive—zero marked the beginning of the end for this domineering and oppressive institution.
An infinite universe meant there were, at least, a vast multitude of planets, many of which likely had their own populations and churches. Earth was no longer the center of the universe, so why should The Church have universal dominion? In a grand ideological shift that foreshadowed the invention of Bitcoin centuries later, zero became the idea that broke The Church’s grip on humanity, just as absolute scarcity of money is breaking The Fed’s stranglehold on the world today. In an echo of history, us moderns can once again hear the discovery of nothing beginning to change everything.
Zero was the smooth stone slung into the face of Goliath, a death-stroke to the dominion of The Church; felled by an unstoppable idea, this oppressive institution’s fall from grace would make way for the rise of the nation-state—the dominant institutional model in modernity.
Zero: An Ideological Juggernaut
Indoctrinated in The Church’s dogma, Christianity initially refused to accept zero, as it was linked to a primal fear of the void. Zero’s inexorable connection to nothingness and chaos made it a fearsome concept in the eyes of most Christians at the time. But zero’s capacity to support honest weights and measures, a core Biblical concept, would prove more important than the countermeasures of The Church (and the invention of zero would later lead to the invention of the most infallible of weights and measures, the most honest money in history—Bitcoin). In a world being built on trade, merchants needed zero for its superior arithmetic utility. As Pierre-Simon Laplace said:
“…[zero is] a profound and important idea which appears so simple to us now that we ignore its true merit. But its very simplicity and the great ease which it lent to all computations put our arithmetic in the first rank of useful inventions.”
In the 13th century, academics like the renowned Italian mathematician Fibonacci began championing zero in their work, helping the Hindu-Arabic system gain credibility in Europe. As trade began to flourish and generate unprecedented levels of wealth in the world, math moved from purely practical applications to ever more abstracted functions. As Alfred North Whitehead said:
“The point about zero is that we do not need to use it in the operations of daily life. No one goes out to buy zero fish. It is in a way the most civilized of all the cardinals, and its use is only forced on us by the needs of cultivated modes of thought.”
As our thinking became more sophisticated, so too did our demands on math. Tools like the abacus relied upon a set of sliding stones to help us keep track of amounts and perform calculation. An abacus was like an ancient calculator, and as the use of zero became popularized in Europe, competitions were held between users of the abacus (the abacists) and of the newly arrived Hindu-Arabic numeral system (the algorists) to see who could solve complex calculations faster. With training, algorists could readily outpace abacists in computation. Contests like these led to the demise of the abacus as a useful tool, however it still left a lasting mark on our language: the words calculate, calculus, and calcium are all derived from the Latin word for pebble—calculus.
Before the Hindu-Arabic numerals, money counters had to use the abacus or a counting board to keep track of value flows. Germans called the counting board a Rechenbank, which is why moneylenders came to be known as banks. Not only did banks use counting boards, but they also used tally sticks to keep track of lending activities: the monetary value of a loan was written on the side of a stick, and it was split into two pieces, with the lender keeping the larger piece, known as the stock—which is where we get the term stockholder:
Despite its superior utility for business, governments despised zero. In 1299, Florence banned the Hindu-Arabic numeral system. As with many profound innovations, zero faced vehement resistance from entrenched power structures that were threatened by its existence. Carrying on lawlessly, Italian merchants continued to use the zero-based numeral system, and even began using it to transmit encrypted messages. Zero was essential to these early encryption systems—which is why the word cipher, which originally meant zero, came to mean “secret code.” The criticality of zero to ancient encryption systems is yet another aspect of its contribution to Bitcoin’s ancestral heritage.
At the beginning of the Renaissance, the threat zero would soon pose to the power of The Church was not obvious. By then, zero had been adapted as an artistic tool to create the vanishing point: an acute place of infinite nothingness used in many paintings that sparked the great Renaissance in the visual arts. Drawings and paintings prior to the vanishing point appear flat and lifeless: their imagery was mostly two-dimensional and unrealistic. Even the best artists couldn’t capture realism without the use of zero:
With the concept of zero, artists could create a zero-dimension point in their work that was “infinitely far” from the viewer, and into which all objects in the painting visually collapsed. As objects appear to recede from the viewer into the distance, they become ever-more compressed into the “dimensionlessness” of the vanishing point, before finally disappearing. Just as it does today, art had a strong influence on people’s perceptions. Eventually, Nicholas of Cusa, a cardinal of The Church declared, “Terra non est centra mundi,” which meant “the Earth is not the center of the universe.” This declaration would later lead to Copernicus proving heliocentrism—the spark that ignited The Reformation and, later, the Age of Enlightenment:
A dangerous, heretical, and revolutionary idea had been planted by zero and its visual incarnation, the vanishing point. At this point of infinite distance, the concept of zero was captured visually, and space was made infinite—as Seife describes it:
“It was no coincidence that zero and infinity are linked in the vanishing point. Just as multiplying by zero causes the number line to collapse into a point, the vanishing point has caused most of the universe to sit in a tiny dot. This is a singularity, a concept that became very important later in the history of science—but at this early stage, mathematicians knew little more than the artists about the properties of zero.”
The purpose of the artist is to the mythologize the present: this is evident in much of the consumerist “trash art” produced in our current fiat-currency-fueled world. Renaissance artists (who were often also mathematicians, true Renaissance men) worked assiduously in line with this purpose as the vanishing point became an increasingly popular element of art in lockstep with zero’s proliferation across the world. Indeed, art accelerated the propulsion of zero across the mindscape of mankind.
Modernity: The Age of Ones and Zeros
Eventually, zero became the cornerstone of calculus: an innovative system of mathematics that enabled people to contend with ever-smaller units approaching zero, but cunningly avoided the logic-trap of having to divide by zero. This new system gave mankind myriad new ways to comprehend and grasp his surroundings. Diverse disciplines such as chemistry, engineering, and physics all depend on calculus to fulfill their functions in the world today:
Zero serves as the source-waters of many technological breakthroughs—some of which would flow together into the most important invention in history: Bitcoin. Zero punched a hole and created a vacuum in the framework of mathematics and shattered Aristotelean philosophy, on which the power of The Church was premised. Today, Bitcoin is punching a hole and creating a vacuum in the market for money; it is killing Keynesian economics—which is the propagandistic power-base of the nation-state (along with its apparatus of theft: the central bank).
In modernity, zero has become a celebrated tool in our mathematical arsenal. As the binary numerical system now forms the foundation of modern computer programming, zero was essential to the development of digital tools like the personal computer, the internet, and Bitcoin. Amazingly, all modern miracles made possible by digital technologies can be traced back to the invention of a figure for numeric nothingness by an ancient Indian mathematician: Brahmagupta gave the world a real “something for nothing,” a generosity Satoshi would emulate several centuries later. As Aczel says:
“Numbers are our greatest invention, and zero is the capstone of the whole system.”
A composition of countless zeroes and ones, binary code led to the proliferation and standardization of communications protocols including those embodied in the internet protocol suite. As people freely experimented with these new tools, they organized themselves around the most useful protocols like http, TCP/IP, etc. Ossification of digital communication standards provided the substrate upon which new societal utilities—like email, ride sharing, and mobile computing—were built. Latest (and arguably the greatest) among these digital innovations is the uninflatable, unconfiscatable, and unstoppable money called Bitcoin.
A common misconception of Bitcoin is that it is just one of thousands of cryptoassets in the world today. One may be forgiven for this misunderstanding, as our world today is home to many national currencies. But all these currencies began as warehouse receipts for the same type of thing—namely, monetary metal (usually gold). Today, national currencies are not redeemable for gold, and are instead liquid equity units in a pyramid scheme called fiat currency: a hierarchy of thievery built on top of the freely selected money of the world (gold) which their issuers (central banks) hoard to manipulate its price, insulate their inferior fiat currencies from competitive threats, and perpetually extract wealth from those lower down the pyramid.
Given this confusion, many mistakenly believe that Bitcoin could be disrupted by any one of the thousands of alternative cryptoassets in the marketplace today. This is understandable, as the reasons that make Bitcoin different are not part of common parlance and are relatively difficult to understand. Even Ray Dalio, the greatest hedge fund manager in history, said that he believes Bitcoin could be disrupted by a competitor in the same way that iPhone disrupted Blackberry. However, disruption of Bitcoin is extremely unlikely: Bitcoin is a path-dependent, one-time invention; its critical breakthrough is the discovery of absolute scarcity—a monetary property never before (and never again) achievable by mankind.
Like the invention of zero, which led to the discovery of “nothing as something” in mathematics and other domains, Bitcoin is the catalyst of a worldwide paradigmatic phase change (which some have started calling The Great Awakening). What numeral is to number, and zero is to the void for mathematics, Bitcoin is to absolute scarcity for money: each is a symbol that allows mankind to apprehend a latent reality (in the case of money, time). More than just a new monetary technology, Bitcoin is an entirely new economic paradigm: an uncompromisable base money protocol for a global, digital, non-state economy. To better understand the profundity of this, we first need to understand the nature of path-dependence.
The Path-Dependence of Bitcoin
Path-dependence is the sensitivity of an outcome to the order of events that led to it. In the broadest sense, it means history has inertia:
Path-dependence entails that the sequence of events matters as much as the events themselves: as a simple example, you get a dramatically different result if you shower and then dry yourself off versus if you dry yourself off first and then shower. Path-dependence is especially prevalent in complex systems due to their high interconnectivity and numerous (often unforeseeable) interdependencies. Once started down a particular pathway, breaking away from its sociopolitical inertia can become impossible—for instance, imagine if the world tried to standardize to a different size electrical outlet: consumers, manufacturers, and suppliers would all resist this costly change unless there was a gigantic prospective gain. To coordinate this shift in standardization would require either a dramatically more efficient technology (a pull method—by which people stand to benefit) or an imposing organization to force the change (a push method—in which people would be forced to change in the face of some threat). Path-dependence is why occurrences in the sociopolitical domain often influence developments in the technical; US citizens saw path-dependent pushback firsthand when their government made a failed attempt to switch to the metric system back in the 1970s.
Bitcoin was launched into the world as a one of a kind technology: a non-state digital money that is issued on a perfectly fixed, diminishing, and predictable schedule. It was strategically released into the wild (into an online group of cryptographers) at a time when no comparative technology existed. Bitcoin’s organic adoption path and mining network expansion are a non-repeatable sequence of events. As a thought experiment, consider that if a “New Bitcoin” was launched today, it would exhibit weak chain security early on, as its mining network and hash rate would have to start from scratch. Today, in a world that is aware of Bitcoin, this “New Bitcoin” with comparatively weak chain security would inevitably be attacked—whether these were incumbent projects seeking to defend their head start, international banking cartels, or even nation-states:
Path-dependence protects Bitcoin from disruption, as the organic sequence of events which led to its release and assimilation into the marketplace cannot be replicated. Further, Bitcoin’s money supply is absolutely scarce; a totally unique and one-time discovery for money. Even if “New Bitcoin” was released with an absolutely scarce money supply, its holders would be incentivized to hold the money with the greatest liquidity, network effects, and chain security. This would cause them to dump “New Bitcoin” for the original Bitcoin. More realistically, instead of launching “New Bitcoin,” those seeking to compete with Bitcoin would take a social contract attack-vector by initiating a hard fork. An attempt like this was already made with the “Bitcoin Cash” fork, which tried to increase block sizes to (ostensibly) improve its utility for payments. This chain fork was an abject failure and a real world reinforcement of the importance of Bitcoin’s path-dependent emergence:
Continuing our thought experiment: even if “New Bitcoin” featured a diminishing money supply (in other words, a deflationary monetary policy), how would its rate of money supply decay (deflation) be determined? By what mechanism would its beneficiaries be selected? As market participants (nodes and miners) jockeyed for position to maximize their accrual of economic benefit from the deflationary monetary policy, forks would ensue that would diminish the liquidity, network effects, and chain security for “New Bitcoin,” causing everyone to eventually pile back into the original Bitcoin—just like they did in the wake of Bitcoin Cash’s failure.
Path-dependence ensures that those who try to game Bitcoin get burned. Reinforced by four-sided network effects, it makes Bitcoin’s first-mover advantage seemingly insurmountable. The idea of absolute monetary scarcity goes against the wishes of entrenched power structures like The Fed: like zero, once an idea whose time has come is released into the world, it is nearly impossible to put the proverbial genie back in the bottle. After all, unstoppable ideas are independent lifeforms:
Finite and Infinite Games
Macroeconomics is essentially the set of games played globally to satisfy the demands of mankind (which are infinite) within the bounds of his time (which is strictly finite). In these games, scores are tracked in monetary terms. Using lingo from the groundbreaking book Finite and Infinite Games, there are two types of economic games: unfree (or centrally planned) markets are theatrical, meaning that they are performed in accordance with a predetermined script that often entails dutifulness and disregard for humanity. The atrocities committed in Soviet Russia are exemplary of the consequences of a theatrical economic system. On the other hand, free markets are dramatic, meaning that they are enacted in the present according to consensual and adaptable boundaries. Software development is a good example of a dramatic market, as entrepreneurs are free to adopt the rules, tools, and protocols that best serve customers. Simply: theatrical games are governed by imposed rules (based on tyranny), whereas rulesets for dramatic games are voluntarily adopted (based on individual sovereignty).
From a moral perspective, sovereignty is always superior to tyranny. And from a practical perspective, tyrannies are less energy-efficient than free markets because they require tyrants to expend resources enforcing compliance with their imposed rulesets and protecting their turf. Voluntary games (free market capitalism) outcompete involuntary games (centrally planned socialism) as they do not accrue these enforcement and protection costs: hence the reason capitalism (freedom) outcompetes socialism (slavery) in the long run. Since interpersonal interdependency is at the heart of the comparative advantage and division of labor dynamics that drive the value proposition of cooperation and competition, we can say that money is an infinite game: meaning that its purpose is not to win, but rather to continue to play. After all, if one player had all the money, the game would end (like the game of Monopoly).
In this sense, Bitcoin’s terminal money supply growth (inflation) rate of absolute zero is the ultimate monetary Schelling point — a game-theoretic focal point that people tend to choose in an adversarial game. In game theory, a game is any situation where there can be winners or losers, a strategy is a decision-making process, and a Schelling point is the default strategy for games in which the players cannot fully trust one another (like money):
Economic actors are incentivized to choose the money that best holds its value across time, is most widely accepted, and most clearly conveys market pricing information. All three of these qualities are rooted in scarcity: resistance to inflation ensures that money retains its value and ability to accurately price capital across time, which leads to its use as an exchange medium. For these reasons, holding the scarcest money is the most energy-efficient strategy a player can employ, which makes the absolute scarcity of Bitcoin an irrefutable Schelling point—a singular, unshakable motif in games played for money.
A distant digital descendent of zero, the invention of Bitcoin represents the discovery of absolute scarcity for money: an idea as equally unstoppable.
Similar to the discovery of absolute nothingness symbolized by zero, the discovery of absolutely scarce money symbolized by Bitcoin is special. Gold became money because out of the monetary metals it had the most inelastic (or relatively scarce) money supply: meaning that no matter how much time was allocated towards gold production, its supply increased the least. Since its supply increased the slowest and most predictable rate, gold was favored for storing value and pricing things—which encouraged people to voluntarily adopt it, thus making it the dominant money on the free market. Before Bitcoin, gold was the world’s monetary Schelling point, because it made trade easier in a manner that minimized the need to trust other players. Like its digital ancestor zero, Bitcoin is an invention that radically enhances exchange efficiency by purifying informational transmissions: for zero, this meant instilling more meaning per proximate digit, for Bitcoin, this means generating more salience per price signal. In the game of money, the objective has always been to hold the most relatively scarce monetary metal (gold); now, the goal is to occupy the most territory on the absolutely scarce monetary network called Bitcoin.
A New Epoch for Money
Historically, precious metals were the best monetary technologies in terms of money’s five critical traits:
- recognizability, and
Among the monetary metals, gold was relatively the most scarce, and therefore it outcompeted others in the marketplace as it was a more sound store of value. In the ascension of gold as money, it was as if free market dynamics were trying to zero-in on a sufficiently divisible, durable, portable, and recognizable monetary technology that was also absolutely scarce (strong arguments for this may be found by studying the Eurodollar system). Free markets are distributed computing systems that zero-in on the most useful prices and technologies based on the prevailing demands of people and the available supplies of capital: they constantly assimilate all of mankind’s intersubjective perspectives on the world within the bounds of objective reality to produce our best approximations of truth. In this context, verifiable scarcity is the best proxy for the truthfulness of money: assurance that it will not be debased over time.
As a (pre-Bitcoin) thought experiment, had a “new gold” been discovered in the Earth’s crust, assuming it was mostly distributed evenly across the Earth’s surface and was exactly comparable to gold in terms of these five monetary traits (with the exception that it was more scarce), free market dynamics would have led to its selection as money, as it would be that much closer to absolute scarcity, making it a better means of storing value and propagating price signals. Seen this way, gold as a monetary technology was the closest the free market could come to absolutely scarce money before it was discovered in its only possible form—digital. The supply of any physical thing can only be limited by the time necessary to procure it: if we could flip a switch and force everyone on Earth to make their sole occupation gold mining, the supply of gold would soon soar. Unlike Bitcoin, no physical form of money could possibly guarantee a permanently fixed supply—so far as we know, absolute scarcity can only be digital.
Digitization is advantageous across all five traits of money. Since Bitcoin is just information, relative to other monetary technologies, we can say: its
- divisibility is supreme, as information can be infinitely subdivided and recombined at near-zero cost (like numbers); its
- durability is supreme, as information does not decompose (books can outlast empires); its
- portability is supreme, as information can move at the speed of light (thanks to telecommunications); and its
- recognizability is supreme, as information is the most objectively discernible substance in the universe (like the written word). Finally, and most critically, since Bitcoin algorithmically and thermodynamically enforces an absolutely scarce money supply, we can say that its
- scarcity is infinite (as scarce as time, the substance money is intended to tokenize in the first place). Taken in combination, these traits make absolutely scarce digital money seemingly indomitable in the marketplace.
In the same way that the number zero enables our numeric system to scale and more easily perform calculation, so too does money give an economy the ability to socially scale by simplifying trade and economic calculation. Said simply: scarcity is essential to the utility of money, and a zero-growth terminal money supply represents “perfect” scarcity — which makes Bitcoin as near a “perfect” monetary technology as mankind has ever had. Absolute scarcity is a monumental monetary breakthrough. Since money is valued according to reflexivity, meaning that investor perceptions of its future exchangeability influence its present valuation, Bitcoin’s perfectly predictable and finite future supply underpins an unprecedented rate of expansion in market capitalization:
In summary: the invention of Bitcoin represents the discovery of absolute scarcity, or absolute irreproducibility, which occurred due to a particular sequence of idiosyncratic events that cannot be reproduced. Any attempt to introduce an absolutely scarce or diminishing supplied money into the world would likely collapse into Bitcoin (as we saw with the Bitcoin Cash fork). Absolute scarcity is a one-time discovery, just like heliocentrism or any other major scientific paradigm shift. In a world where Bitcoin already exists, a successful launch via a proof-of-work system is no longer possible due to path-dependence; yet another reason why Bitcoin cannot be replicated or disrupted by another cryptoasset using this consensus mechanism. At this point, it seems absolute scarcity for money is truly a one-time discovery that cannot “disrupted” any more than the concept of zero can be disrupted.
A true “Bitcoin killer” would necessitate an entirely new consensus mechanism and distribution model; with an implementation overseen by an unprecedentedly organized group of human beings: nothing to date has been conceived that could even come close to satisfying these requirements. In the same way that there has only ever been one analog gold, there is likely to only ever be one digital gold. For the same quantifiable reasons a zero-based numeral system became a dominant mathematical protocol, and capitalism outcompetes socialism, the absolute scarcity of Bitcoin’s supply will continue outcompeting all other monetary protocols in its path to global dominance.
Numbers are the fundamental abstractions which rule our world. Zero is the vanishing point of the mathematical landscape. In the realm of interpersonal competition and cooperation, money is the dominant abstraction which governs our behavior. Money arises naturally as the most tradable thing within a society—this includes exchanges with others and with our future selves. Scarcity is the trait of money that allows it to hold value across time, enabling us to trade it with our future selves for the foregone opportunity costs (the things we could have otherwise traded money for had we not decided to hold it). Scarce money accrues value as our productivity grows. For these reasons, the most scarce technology which otherwise exhibits sufficient monetary traits (divisibility, durability, recognizability, portability) tends to become money. Said simply: the most relatively scarce money wins. In this sense, what zero is to math, absolute scarcity is to money. It is an astonishing discovery, a window into the void, just like its predecessor zero:
Fiat Currency Always Falls to Zero
Zero has proven itself as the capstone of our numeral system by making it scalable, invertible, and easily convertible. In time, Bitcoin will prove itself as the most important network in the global economic system by increasing social scalability, causing an inversion of economic power, and converting culture into a realignment with Natural Law. Bitcoin will allow sovereignty to once again inhere at the individual level, instead of being usurped at the institutional level as it is today—all thanks to its special forebear, zero:
Central planning in the market for money (aka monetary socialism) is dying. This tyrannical financial hierarchy has increased worldwide wealth disparities, funded perpetual warfare, and plundered entire commonwealths to “bail out” failing institutions. A reversion to the free market for money is the only way to heal the devastation it has wrought over the past 100+ years. Unlike central bankers, who are fallible human beings that give into political pressure to pillage value from people by printing money, Bitcoin’s monetary policy does not bend for anyone: it gives zero fucks. And in a world where central banks can “just add zeros” to steal your wealth, people’s only hope is a “zero fucks” money that cannot be confiscated, inflated, or stopped:
Bitcoin was specifically designed as a countermeasure to “expansionary monetary policies” (aka wealth confiscation via inflation) by central bankers. Bitcoin is a true zero-to-one invention, an innovation that profoundly changes society instead of just introducing an incremental advancement. Bitcoin is ushering in a new paradigm for money, nation-states, and energy-efficiency. Most importantly, it promises to break the cycle of criminality in which governments continuously privatize gains (via seigniorage) and socialize losses (via inflation). Time and time again, excessive inflation has torn societies apart, yet the lessons of history remain unlearned—once again, here we are:
The Zero Hour
How much longer will monetary socialism remain an extant economic model? The countdown has already begun: Ten. Nine. Eight. Seven. Six. Five. Four. Three. Two. One. Liftoff. Rocket technicians always wait for zero before ignition; countdowns always finalize at the zero hour. Oil price wars erupting in Eurasia, a global pandemic, an unprecedented expansionary monetary policy response, and another quadrennial Bitcoin inflation-rate halving: 2020 is quickly becoming the zero hour for Bitcoin.
Inflation rate and societal wellbeing are inversely related: the more reliably value can be stored across time, the more trust can be cultivated among market participants. When a money’s roots to economic reality are severed—as happened when the peg to gold was broken and fiat currency was born—its supply inevitably trends towards infinity (hyperinflation) and the functioning of its underlying society deteriorates towards zero (economic collapse). An unstoppable free market alternative, Bitcoin is anchored to economic reality (through proof-of-work energy expenditure) and has an inflation rate predestined for zero, meaning that a society operating on a Bitcoin standard would stand to gain in virtually infinite ways. When Bitcoin’s inflation rate finally reaches zero in the mid 22nd century, the measure of its soundness as a store of value (the stock-to-flow ratio) will become infinite; people that realize this and adopt it early will benefit disproportionately from the resultant mass wealth transfer.
Zero and infinity are reciprocal: 1/∞ = 0 and 1/0 = ∞. In the same way, a society’s wellbeing shrinks towards zero the more closely the inflation rate approaches infinity (through the hyperinflation of fiat currency). Conversely, societal wellbeing can, in theory, be expanded towards infinity the more closely the inflation rate approaches zero (through the absolute scarcity of Bitcoin). Remember: The Fed is now doing whatever it takes to make sure there is “infinite cash” in the banking system, meaning that its value will eventually fall to zero:
Zero arose in the world as an unstoppable idea because its time had come; it broke the dominion of The Church and put an end to its monopolization over access to knowledge and the gates to heaven. The resultant movement—The Separation of Church and State—reinvigorated self-sovereignty in the world, setting the individual firmly as the cornerstone of the state. Rising from The Church’s ashes came a nation-state model founded on sound property rights, rule of law, and free market money (aka hard money). With this new age came an unprecedented boom in scientific advancement, wealth creation, and worldwide wellbeing. In the same way, Bitcoin and its underlying discovery of absolute scarcity for money is an idea whose time has come. Bitcoin is shattering the siege of central banks on our financial sovereignty; it is invoking a new movement—The Separation of Money and State—as its revolutionary banner; and it is restoring Natural Law in a world ravaged by a mega-wealth-parasite—The Fed.
Only unstoppable ideas can break otherwise immovable institutions: zero brought The Church to its knees and Bitcoin is bringing the false church of The Fed into the sunlight of its long-awaited judgement day.
Both zero and Bitcoin are emblematic of the void, a realm of pure potentiality from which all things spring forth into being — the nothingness from which everything effervesces, and into which all possibility finally collapses. Zero and Bitcoin are unstoppable ideas gifted to mankind; gestures made in the spirit of “something for nothing.” In a world run by central banks with zero accountability, a cabal that uses the specious prospects of “infinite cash” to promise us everything (thereby introducing the specter of hyperinflation), nothingness may prove to be the greatest gift we could ever receive…
Thank you Brahmagupta and Satoshi Nakamoto for your generosity.
This week, President Donald Trump began asserting that the United States would once again be “open for business” by Easter, on April 12. He provided no scientific or medical justification for that timeline, which Dr. Anthony Fauci of the White House coronavirus task force has emphasized is “flexible.” The Atlantic’s Adam Serwer joins Mehdi Hasan to discuss the president’s continuing refusal to take the Covid-19 pandemic seriously.
Reporter: You hope to have the country re-open by Easter, you said earlier you would like to see churches packed, who suggested Easter?
Donald J. Trump: I just thought it was a beautiful time. I’d love to see it come even sooner, but I just think it’d be a beautiful timeline.
Mehdi Hasan: Welcome to Deconstructed, I’m Mehdi Hasan, coming to you from my home near Washington D.C. And very much still social distancing perhaps to President Trump’s great disappointment.
Adam Serwer: When they say they’re willing to die for the economy what they really mean is they’re willing to let you die for the economy. That’s what they mean.
MH: That’s my guest today, the brilliant chronicler of the Trump era, Atlantic writer Adam Serwer.
And yes, to be clear, Trump and his Fox News media echo chamber want to ‘reopen the economy’ by Easter and perhaps kill hundreds of thousands of people in the process. But why? Why would anyone in a position of such power defy the medical experts and risk so many innocent American lives? What goes on inside that deranged orange head of his?
On Sunday night, Fox News host Steve Hilton, who I’m embarrassed to say is a fellow British immigrant, he said this on his show:
Steve Hilton: Our ruling class and their TV mouthpieces whipping up fear over this virus, they can afford an indefinite shutdown. Working Americans can’t. They’ll be crushed by it. You know that famous phrase, “the cure is worse than the disease?” That is exactly the territory we are hurtling towards. You think it’s just the coronavirus that kills people? This total economic shutdown will kill people.
MH: Hours later, Donald Trump was repeating that line “WE CANNOT LET THE CURE BE WORSE THAN THE PROBLEM ITSELF” in all capitals on Twitter. And like the man-child that he is, having just discovered a new rhetorical toy to play with, Trump’s been repeating it ad nauseum ever since.
DJT: I said, you know, I don’t want the cure to be worse than the problem itself. The problem being obviously the problem… We cannot let the cure be worse than the problem itself. We’re not going to let the cure be worse than the problem… It’s like this cure is worse than the problem… That’s why I talk about the cure being worse than the problem. We can’t have the cure be worse than the problem.
MH: So too have his advisers. In fact, it was a perfect Fox News feedback loop – as Trump adviser Larry Kudlow, who’s been wrong about almost everything related to the US economy over the past two decades – he went on Fox and said:
Larry Kudlow: The president is right. The cure can’t be worse than the disease.
MH: By Wednesday, the president had made it clear – he wants social distancing and self quarantining and working from home, he wants it all over as soon as possible. Because he wants the US economy back up and running. Those vulnerable old people, those immuno-compromised folks, they can look after themselves. They’ll be fine. In fact, every time you think this president can’t say anything crazier on the subject of the coronavirus, he outdoes himself – here’s what he said to Fox News on Tuesday:
DJT: Easter’s a very special day for me and I see it sort of in that timeline that I’m thinking about. And I say wouldn’t it be great to have all of the churches, you know the churches aren’t allowed essentially to have much of a congregation there and most of them, I watched on Sunday, online. And it was terrific, by the way, but online is never going to be like being there. So I think Easter Sunday and you’ll have packed churches all over our country. I think it would be a beautiful time and it’s just about the timeline that I think is right.
MH: Let’s be clear how mad this is – the idea of not just reopening the economy so soon but having packed churches anytime soon. We are in the midst of a pandemic. Almost every other country is trying to lockdown their population, keep them from going out, keep them away from gathering in big groups. This is not a left-wing or anti Trump conspiracy. Trump’s closest allies, British prime minister Boris Johnson and Indian prime minister Narendra Modi, both of them this week announced a lockdown of their respective countries. Modi is trying to prevent a billion Indians from leaving their homes over the next three weeks in order to prevent the spread of Covid-19.
And yet this same week, Trump is saying he wants the few and belated restrictions that some US states put in place lifted. He wants the U.S. economy to go back to ‘normal,’ whatever that is, and he also wants packed churches, despite the fact that a study by scientists and doctors at Imperial College in the UK found that if this virus was left to spread, with no restrictions in place, it would lead to around 2.2 million deaths in America by the end of the summer.
2.2 million deaths, think about that. Trump, the president hailed by white evangelicals as a saviour of Christianity, could be the president who not only kills liberals, if that’s what they want, but also decimates the churchgoing population in this country. So why do it? Why go against the advice of his own top scientists, doctors, epidemiologists, people like Dr. Anthony Fauci, who want to keep social distancing in place?
I have three reasons.
Number 1: corporate greed. There’s the Wall Street/big business crew who don’t want anything to get in the way of their obscene, never-ending profits and bonuses and share buybacks, certainly not a pesky little pandemic. This week you had Gary Cohn, former COO at Goldman Sachs, former Trump economic adviser saying “it’s time to start discussing the need for a date when the economy can turn back on”. His fellow former Goldman Sachs boss, Lloyd Blankfein, a Democrat, tweeted: “Within a very few weeks let those with a lower risk to the disease return to work.” Yeah, it’ll be fine.
Fox News hosts weighed in too:
Ed Henry: Now, every life matters and you don’t want to minimize any of them but when the mortality rate is that low, what is the balance? What would be your advice to the president if say he’s trying to make this decision this coming weekend ahead of the expiration of the 15 days to slow the spread?
MH: “Every life matters…but -” There really shouldn’t be a but after the words “every life matters.” Remember: this is supposed to be the pro-life party! But: The market is God. What the market wants, the market gets, even if you have to make human sacrifices at the altar of that market God.
So number 1, there’s the market-driven, profit-obsessed angle.
Number 2: there’s the personal greed, there’s Trump’s own personal bottom line. This is a president who wants to make money out of the White House, not lose money from it. As investigative reporter David Fahrenthold of the Washington Post tweeted this week, six out of seven of Trump’s biggest-name, biggest-revenue-generating resorts and golf clubs are closed right now. He obviously wants them back open again, and by the way, he also refuses to say whether he’ll accept or decline federal government bailout money for his own businesses:
Reporter: Do you expect your family company to seek government assistance if it’s eligible?
DJT: I don’t know. I mean, I just don’t know what the government assistance would be for what I have, I have hotels. Everybody knew I had hotels when I got elected. They knew I was a successful person when I got elected so it’s one of those things.
MH: But, number 3, perhaps above all else, Trump wants to get re-elected and he can’t get re-elected if the economy is in the middle of a Great Depression; if unemployment, as some predict, hits 30% and growth falls by 50%. He knows he can’t. His entire re-election strategy was to point to both a booming jobs market and a booming stock market as evidence of his presidential success. So let’s be clear: this is a president who is willing to sacrifice potentially hundreds of thousands if not millions of American lives in order to get himself a second term for a presidency which by the way he never really wanted in the first place.
What’s so frustrating though is that according to the polls, 6 out of 10 Americans approve of his handling of the crisis. Approve. I want to cry. I want to scream. What is wrong with them? Now, of course, part of that is just a rallying-around-the-flag-in-a-time-of-national-crisis phenomenon, a rallying-around-of-institutions – the presidency chief among them. As economist Stephanie Kelton pointed out in this show last week. And it’ll dissipate. That aspect of it will. Lest we forget, after 9/11, George W Bush had approval ratings of above 90% but he still left office as the one of the most unpopular presidents in modern American history. Now, of course Bush is popular again because he’s NOT Trump – and because Michelle Obama and Ellen have a soft spot for him. And because he paints. But I digress.
Trump has the whole ‘patriotism in a time of crisis’ thing going for him, but he also has benefited from the fact that the presumptive Democratic presidential nominee, Joe Biden, was missing in action for much of last week and and when he turned up this week, I am sorry to say, he was typically wooden, underwhelming and uninspiring, especially for the moment we’re in:
Joe Biden: President Trump and Mitch McConnell are trying to put a corporate bailout ahead of millions of families. You know, it’s families. It’s simply wrong.
MH: And Trump has benefited because the Congressional Democratic leadership has not been radical enough – yes they’ve pushed back against Senate Republican attempts to give the Trump administration a half a trillion dollar corporate slush fund. Yes, they’ve pushed back against any kind of bailout for big corporations that allows share buybacks or bonuses for bosses. Yes, they’ve demanded some extra protections and income for workers, especially in the form of a boosted unemployment insurance payment, which is good… but overall their response is still very tame, given the scale and scope of this unprecedented economic crisis, given the severity and extent of the human suffering. I mean, if you want to see how far the Democrats still really need to go, just think about what other Western countries are doing to try and prevent this turning into another Great Depression.
- France has a put a moratorium on all rent and utility payments.
- Italy and Spain have done the same with mortgages.
- Denmark has promised to cover 75% of salaries for businesses that don’t lay off their employees. And in the
- Netherlands, they’re paying up to 90% of wages for companies hit hardest by the pandemic.
Why can’t the United States do any of this? Why are we now being told that the choice, the false choice, is only between saving the economy and fighting the virus? Why in the U.S., the richest country in the history of the world, which every couple of years seems to find a trillion or so dollars down the back of a couch in order to pay for the new invasion of some poor brown country or another, why can’t the U.S. do any of this? Why aren’t Democrats calling for a much bigger role for the government, in terms of bailing out people, not just corporations? Why aren’t they calling for much bigger checks for ordinary people, delivered not just as a one-off payment, but every month, going forward, until this crisis is over as Bernie Sanders and AOC and others have called for?
You know, a week or two ago, when the coronavirus pandemic started to really to take its toll here in the U.S., I thought for a moment, maybe this is the Donald Rumsfeld “unknown unknown” that finally knocks Trump off his pedestal, the crisis that causes him to lose the forthcoming presidential election. Now, I’m not so sure.
He still, after all, has his cult behind him, and what we’ve discovered in recent days, is that it’s not just a loyal cult, it’s a death cult. It is! Listen to devout Trumpist, the lieutenant governor of Texas, Dan Patrick, speaking on – where else – Fox News this week:
Dan Patrick: Tucker, no one reached out to me and said as a senior citizen are you willing to take a chance on your survival in exchange for keeping the America that all America loves for your children and grandchildren. And if that’s the exchange, I’m all in. And that doesn’t make me noble or brave or anything like that. I just think there are lots of grandparents out there in this country like me, I have six grandchildren, that what we all care about and what we love more than anything are those children.
MH: Grandpa’s gotta die for the grandkids to enjoy eating out again. Sorry. Ali Soufan, the former FBI agent who led the bureau’s investigation into Al Qaeda in the run-up to 9/11, watched that clip of Patrick and tweeted, and I quote: “I’ve dealt with suicidal cults before. I encountered people who are willing to die for their faith, ideology, race, etc. But, I never encountered anyone who is willing to die for someone else’s 401k. This is a whole new level of craziness,” he tweeted.
Indeed it is. And so to talk more about this new level of craziness to try and make sense of, and deconstruct, this weird political terrain, and to try and understand the sheer insanity of the Trump posture on the coronavirus pandemic in particular, I’m joined by perhaps the chronicler of the Trump era, the Atlantic’s Adam Serwer, who is the author of such brilliant and memorable essays as “The Nationalist’s Delusion”, “White Nationalism’s Deep American Roots” and, of course, the must-read that is “The Cruelty Is the Point.”
He joins me now from his home in San Antonio, Texas. Adam, thanks for joining me on Deconstructed.
Adam Serwer: Thank you for having me.
MH: You wrote in the Atlantic, Adam that after the coronavirus outbreak emerged in China, the rest of the world began to regard it as a threat to public health while Trump has seen it as a public relations problem, explain what you mean by that.
AS: Well, you can see from the moment that Trump was first asked about the coronavirus publicly on CNBC in late January, he said, you know, “China’s handling it, it’s fine”. And he repeated that line of “it’s fine” even when Americans started becoming infected. He said, you know, the cases are gonna be down to zero in a couple of days, you know, we were over 500 deaths in the United States. He simply thought that this was another issue, that if he repeated whatever his, you know, whatever message that he had settled on, if he just repeated his talking points over and over, he would be able to overwhelm whatever else anybody was saying about it which is a strategy that has honestly worked for him many times before. It may even work here, who knows? Even though the bodies are starting to pile up. But what’s certainly true is that it has not solved the problem, which is that the United States is being hit by a deadly pandemic, and hospitals are being overwhelmed and people are dying.
MH: But as you say, it may even work here. That’s the big kind of political question in all of this separate to the scientific and public health question because it has worked before. And Bill Gates talked this week about, you know, a pile of bodies in the corner. Are you saying that even with that pile of bodies, God forbid in the corner as the death toll is mounting day after day, that he can still get away with it? You think that his blustering through like he did in this “Fox News townhall” this week that might work politically?
AS: I mean, I think that there is a large segment of the electorate that rationalizes, ignores or denies anything, any negative information associated with Trump that they see as incongruent with Trump as they see him. And so it’s really you know, it’s really a question of, you know, to what extent these people still have the ability to sway a national election. But the truth is also that in the absence of you know, for the most part the Democrats have been really absent from this debate over whether or not Trump has properly handled their coronavirus pandemic. And so Trump has been on TV every night and there is getting edited down into local news clips to where he sounds coherent and responsible. Despite the way he actually handled this which is by ignoring his own advisers and treaties to prepare for a serious possible outbreak here in the United States.
MH: And despite the fact that when you don’t edit him down to bite sized chunks for evening news, he’s mad and rambling.
AS: Right, he sounds rambling, he says things that aren’t true. He says things like, you know, I don’t want to let infected Americans off a cruise ship because I don’t want the number of infected to go up in the United States as though that was the main issue. But you know, to the extent that the Democrats have absented themselves from the political debate over this issue, you can see Americans who are, you know, even Democrats are starting to approve of the way that Trump is handling this, which is honestly given the way that he’s handled it, which was waiting until it became an undeniable problem to do anything about it is actually insane.
MH: So I want to talk to you about the Trump base that you rightly said rationalizes his behavior, but I also want to talk about the Democrats. But let’s just stick with the Thanos-like figure that we have running the government right now, given what you know about Trump and how he behaves, were you surprised to hear the President say what he said on Tuesday that he wanted the economy up and running again, open again in time for Easter, and, “packed churches?” Did that surprise you? Shock you?
AS: No, it doesn’t because I mean, the only thing that has ever motivated Trump is what’s good for Trump. And to the extent that the whole country doesn’t see that it’s because of a propaganda apparatus that surrounds him that has built up a cult of personality that is, you know, to some extent, impervious to outside intervention. You know, so for him to say, you know, he did not take this seriously until the stock market started crashing which threatened his political prospects. And so now, you know, he sees an economic downturn as a result of these social distancing strategies which are meant to contain a pandemic, and he’s saying, well, we need to get the economy running again no matter what it costs. The problem with that, obviously, is that when people start dying again, the economy is going to slow down anyway. So there isn’t a choice here. I mean, obviously, eventually, we have to like, eventually, when the epidemic is contained, we need to ease people back into you know, something resembling a normal life, but you can’t do that if a deadly disease is still ravaging everything. People aren’t going to go to restaurants, they’re not going to send their kids to school. They’re not gonna go out and buy cars and iPhones or whatever.
MH: Yes, you’re right. It’s stating the obvious that if hundreds of thousands of people die, which is what epidemiologists say will happen, if these restrictions are lifted the know the economy can’t continue as normal if millions of members of the workforce are dropping dead and overwhelming hospitals. Just going back to your propaganda machine point you wrote in The Atlantic about this sort of toxic symbiosis that exists between the President and his right wing media echo chamber, especially Fox News, which both amplify his false statements about the virus, but also provide him with crazy fodder to repeat you know, this line this week about the cure is can’t be worse than the disease which you just lifted from Fox. You also mentioned an Arkansas pastor who was quoted in the Washington Post saying, “In your more politically conservative regions, closing is not interpreted as caring for you. It’s interpreted as liberalism, or buying into the hype.” Have we ever seen a public political party media response to a pandemic like this before, just so loaded and so, so filled with kind of partisan meaning and baggage?
AS: Well, I’m not a historian of infectious diseases, so I can’t answer that. But I can say that, you know, the behavior of Fox News has been really extraordinary here. Because what they did was when the President was downplaying the epidemic, Fox News was downplaying the epidemic. And when the President decided that he needed to sort of take charge and show everybody he was doing his job, Fox News, talked about how heroic the President was being. And now that, you know, the President is worried about his re-election, Fox News is encouraging him to think about opening up the economy again, which is, I mean, it’s not even clear to me what that entails except exposing people to potential infection.
MH: But which of them Adam is the dog and which of them is the tail?
AS: I don’t think – It’s not actually clear. I mean, I don’t think that’s actually fair because in one sense, Trump looks at Fox is a kind of like pipeline to his base. And also Fox sees Trump as an important asset for their political project. So, they sort of mutually stand each other up. Fox defends the president no matter what he does, and when they think he’s, and you can see this sometimes on Fox, when people on Fox think of President is getting himself in danger as you know, Fox News host Tucker Carlson did earlier this month, he tried to convince the president that actually the epidemic was a serious thing, and he should start taking it seriously. But until then, you know, Fox News was endangering its own audience by telling them that the coronavirus was nothing to worry about.
And what’s fascinating about that, is that Fox imagines itself as a corrective to the mainstream media, which supposedly lies to you all the time for political reasons. But what we have here is Fox which, you know, internally, they were saying we need to take precautions to worry about this epidemic, but they were broadcasting the message that there was nothing to worry about. And that’s because their role is to protect the president and make sure that conservative base sees them as infallible. It’s not to actually inform the conservative base about information that is vital to their well being. In fact, when they had the opportunity to do that what they did was endanger them by lying to them about how serious this was.
MH: So you’ve followed this presidency closely. You’ve written extensively about Trump. Do you believe his handling of this crisis is a product of ignorance, of his sheer dumbness, of his conspiratorial anti-scientific mindset? Or is he just a sociopath who knows what he’s doing could kill millions of people, but he just doesn’t care because he firmly believes his reelection is more important to the world than social distancing or saving American lives?
AS: I think the most simplest thing to understand about Trump is he thinks that everything is about him. So he will always look out for number one. The federal government there is to do what he wants. Even the governors of states who are begging him for aid have to be nice to Mr. Trump if they want to get it. So you know, the sort of authoritarian cult of personality that has been built up around him sees the same thing. Trump is basically the nation to them. So, Trump cannot betray the nation. He can’t betray the public trust because he is all of those things. He is those things manifested. So there’s nothing that he can do that is actually selfish, whatever acts that might be selfish in another context by another chief executive, by another human being are not selfish because Trump is the country and therefore he is serving the country. So when Trump is pursuing his own self interest, no matter the human cost, even when it’s a pursuit that exposes Americans to a deadly disease because he doesn’t feel like dealing with it until the stock market crashes, he is still serving the country loyally because after all, to serve Trump loyally is to serve the country loyally. And this is a sort of very dangerous political mentality, and one that unfortunately, the country is going to be dealing with the consequences of for a very long time.
MH: And it’s not just a dangerous political reality and tendency, but also the public health aspects here are bizarre because in China which is a dictatorship, they actually used the authoritarian powers some would argue, to shut down things in a way a democracy can’t and therefore contain the infection, contain the pandemic. Here in the U.S., the authoritarianism that we have in the White House is actually hampering the response to this crisis because instead of people going out and locking down the country, the authoritarianism is manifesting itself in public health officials, scientists standing up in public and lavishing praise on Trump, because they know that’s the only way he’ll even vaguely entertain what they have to say. So you have respected members of the scientific establishment, public officials beginning each and every statement in front of a camera by praising Trump.
AS: So I want to push back on this a little bit because the Chinese government did actually suppress the understanding of the disease. They said that it wasn’t transmissible between humans, they silenced a doctor who was saying this was a very serious problem.
MH: They have a lot to answer for.
AS: And when that doctor died, there was a huge, you know, one of the biggest public outcries we’ve seen in China because of you know, he had been trying to inform the public about the deadliness of this disease. So the thing about authoritarian figures is that they will always pursue the path that they think is necessary for their political survival. And in terms of public benefit, you know, the public will only benefit as long as the interests of the authoritarian figure align with the public interest. So as long as those two things are not aligned, in other words, as long as Trump thought that he could bluster his way through the disease in the early months of this year by saying, “Oh, it’s not a big deal, it’s gonna go away,” he was doing that. And now that, you know, it’s obviously a serious problem, he’s pursuing his own self interest and you know, signing a stimulus package that’s going to, you know, try to cushion the impact of this on the economy. But he’s actually still only pursuing his own self interest in the same way that China was.
MH: Do you think and I hate to ask this question, because I’ll probably feel like a naive fool as I say the word but I’m gonna say it anyways, do you think this is the moment that the Republican party or at least some congressional Republicans dare to split with him? There’s been reporting from Politico that fear is stalking the corridors of Capitol Hill as people are getting infected. Even GOP Congresswoman Liz Cheney, daughter of the ghoulish Dick, normally loyal Trumpist was tweeting this week that now is not the time to end social distancing or reopen the economy. Now is the time to fight the pandemic. If you have Republicans, who, unlike the base, actually realize that their lives are at stake. Do you think this might be a moment they think, “You know what? We need to push back against Donald Trump. He’s risking our lives and our family’s lives”?
AS: No, I do not. And I’ll tell you why because if you look at those statements, do you notice that they exempt the president from, the criticism is implied, it’s implicit, the only thing that will break Donald Trump’s grip on the Republican Party and the cult of personality that surrounds him is political defeat.
MH: And we don’t know what’s going to happen. I want to come back to political defeat and whether it’s happening or not. Just in terms of the grip on the party, then just sticking with your point. There is this irony that when people like Dan Patrick, of your state of Texas and Glenn Beck even say stuff like “Well, we’re old and we’re willing to die for our economy to survive,” which has become a weird right-wing talking point this week –
AS: When they say they’re willing to die for the economy, what they really mean is they’re willing to let you die for the economy. That’s what they mean.
MH: Of course, because Glenn Beck wasn’t the guy who went to volunteer to fight in Iraq and Afghanistan even as he kind of praised all that nonsense. But when they say stuff like that, and when Trump says he wants to see packed churches in a couple of weeks time, old people and evangelicals in churches are basically the Trump base. They’re risking killing off their own base, aren’t they?
AS: I mean, look, if you’re asking me whether I think that Trump actually cares about the well being of these people, or whether Fox or whether conservative media actually cares about these people’s well being, the answer is no. But I think, you know, the issue here is that they are appealing to a sentiment that I think is actually quite widespread and that people should not dismiss which is that it is very scary to be out of work. It is very scary to wonder whether you’re going to be able to pay the rent on your apartment, get food for your family, you know whether you’re gonna be able to pay your bills, your student loans, this is very scary. This is a very scary moment. So when a used car salesman comes up to you and says we can just reopen the economy and it’s going to be fine. It is tempting to say, okay, hopefully this guy is telling the truth, hopefully he’s right because this is a very scary situation that I’m in. And what that means, to me that makes this all the more despicable because everybody knows what the danger is here to thousands, if not possibly millions of people all over the country based on some of the most pessimistic epidemiological assessments. You know, people really are scared and they really want to hear that this is going to be over soon.
MH: But here’s where I would slightly push back against you and say you’re being a little bit too generous is that the people who really are scared aren’t necessarily all of the people we’ve being hearing this week.
AS: No, I think that’s right.
MH: I think there’s a definite issue for the left. And we discussed this last week on the show with AOC and with Stephanie Kelton, which has come up with an actual solution to stop the bleeding now, a big economic plan that actually helps people. The choice is not between let people die and save the economy. You can save the economy and prevent people from dying, as European countries seem to be doing slowly.
AS: That’s exactly right. And you can’t actually save the economy by letting people die. You can’t actually save the economy that way.
MH: So coming back to the let people die, that seems to just be some kind of weird, you know, macho Trumpist, you know, push back against basically conventional science and, and the libs.
AS: There is a tremendous temptation for people on Twitter who are never going to have to put their actions to their words to act like tough guys. It happens all the time. It’s extraordinarily stupid.
MH: So on that basis, let me ask you this question: We’ve always known that Trump is in charge of a cult, or at least some of us, as you and I have pointed that out before. Do you think it’s now fair to call the Trump cult a death cult?
AS: I mean, I don’t know whether I would put that label on it. But I can say that the rationalizations that I’m seeing on social media with regards to either the death toll in New York, or the human cost of simply, you know, ending social distancing before we have the epidemic under control is absolutely sociopathic. It is cruel, it is wrong, and it’s disgusting.
MH: And it’s not just disgusting. It’s totally hypocritical because these are the same people Glenn Beck, who went crazy in 2009 over so-called death panels that were involved in Obamacare, and now we have the president of the Unites States a Republican, literally implementing the idea of death panels, saying some people need to die for the rest of us to get what we want economically. And the whole cult aspect is fascinating because the writer Ed Solomon tweeted this week, and I quote, “It’s happening. Trump is now literally killing people on Fifth Avenue.” And he was right, his followers don’t care.
AS: I mean, look, there are doctors who are having to make horrible decisions about who’s gonna be put on a ventilator and who’s not. You know, this is scary stuff. And it’s really extraordinary for a bunch of big guys who essentially shitpost on Twitter for a living, to go out and talk about the great sacrifice they’re willing to make. They’re doing nothing, absolutely nothing. And it’s a disgrace that they think of themselves as offering something to the country, some great sacrifice while there are people working, medical workers working 12 and 14-15 hour shifts, trying to keep human beings alive and have to, you know, in an epidemic that they initially said wasn’t a big deal.
MH: I want to read you a quote from journalist Tom Kludt. On Twitter this week, he said, “We’re days away from calls for social distancing being met with a series of cry laughing emojis and conservatives gathering in large groups to trigger the libs.” He’s right, isn’t he? The Republicans, the right have successfully made a pandemic and medical advice on how to handle a pandemic into part of the culture wars.
AS: Well, look, the writer Jonathan Katz, who’s covered a lot of disasters, you know, the way he put it is that we’re not actually in the disaster yet. So despite the fact that we’ve you know, we’ve reached hundreds of deaths already, it’s actually going to get worse this week. And so, you know, I’m not going to make any predictions about what’s going to happen or to what extent this is going to become a culture war issue. But I think that, at the moment, part of the right’s reaction to this is a callous disregard for the lives of people in cities like New York, whom they consider lesser than them. You know, because it’s happening in blue areas. It’s not a big deal. Well, look, it’s a disease. It does not discriminate based on political affiliation. It’s going to come for other areas of the country, too. And it’s not going to be funny when it does. It’s going to be terrible.
MH: Yep. And Louisiana has already had to declare an emergency as it’s spreading there. We have Rand Paul testing positive and behaving irresponsibly wandering around the halls of the Senate while he was waiting for his test results. How worried are you, Adam, about the poll that came out this week showing almost 50% approval rating for Trump and 60% approval for his handling of the crisis which of course defies reality in many ways? Is that just a patriotic rallying around the flag? Because 60% approval means Democrats are saying he’s handling the crisis well.
AS: I’m not a polling expert. But what I would say is that I think it reflects two things. One is that there is a rally effect. And when you look at the polls of George W. Bush after 9/11, this is actually a pretty small rally effect, if that’s what’s happening. The other thing is, like I said earlier, the Democrats have essentially ceded the political conversation to the president. So it’s not a surprise that people who are only hearing one side of the story, you know, think that side is right.
MH: Why do you think that is? Why do you think the Democrats have ceded it?
AS: I don’t know. I mean, this is a story for someone who’s in Washington on Capitol Hill, who’s talking to these people who can explain what’s going on. I mean, I think they would probably say, “Well, look, we’re trying to save the country right now. You know, unlike Trump, we actually have to do our jobs. We can’t just go on TV every day and do nothing.”
MH: Well, they could go on TV every day, if they wanted to. They could hold a simultaneous press conference saying everything he just said is a lie.
AS: They could put someone on TV every day. You know, and who knows, maybe they will after this deal is done and after they’ve managed to secure some form of aid for the people who are going to be suffering because of this. But I think you know what you’re saying, like, I don’t want to trivialize politics. Politics is how societies make collective decisions. It is not, you know, to say that, oh, we’re not going to play politics, what you’re really saying is that you’re going to take yourself out of that process of making decisions. It’s not really an option. You know, so I don’t know what’s going to happen. I don’t know what the future holds. I think, you know, things are going to get worse before they get better. And I think that the president has obviously done an awful job. And that’s going to become apparent when you compare the impact of the pandemic in the United States compared to other countries, whether or not that affects his political fortunes, I have no idea. You know, I’m not going to make any predictions about that.
MH: The problem with the comparison with other countries, of course is by the time we have it, it may well be too late. And I’m glad you made the point about politics because it really drives me up the wall when people say, let’s not politicize this, it’s not a time for politics, especially when liberals and centrist say this. Because if you’re distributing hundreds of billions of taxpayer money, billions of dollars and you have to choose between whether it goes to corporations or to real people, that is a political decision, that cannot be un-politicized. And I just find it bizarre when people who should know better say this. Just before we finish, you mentioned the Democrats. We saw the return of Joe Biden this week, the presumptive Democratic presidential nominee, the front runner. He gave a speech from his home. He did a bunch of TV interviews, in some of which he made some good strong points about what to do next. And then some of which he failed to complete simple sentences and coughed into his hands. Do you have faith that Joe Biden can beat Donald Trump in November, especially after or in the midst of this crisis?
AS: I don’t have any political prognostications to make about Biden. I mean, look, I’ve been very critical of Joe Biden and very critical of his past record. I do think that you know, the primary showed that he has more of a political strength with sort of average Democrats than I think a lot of people in the press anticipated, whether or not that makes you happy or it makes you sad, it’s obviously true. I think the question really is, is does that strength persist in a general election with Donald Trump? And does it work to neutralize the ideal geographic distribution of his support and the electoral college? And I don’t think we know the answer.
MH: Just before you go, Adam, there was a very powerful tweet you did last week that really got to me. I shared it with friends and family of mine on WhatsApp and text. I just want to read it out to our listeners, as we end our conversation. You wrote, “Adults can’t visit their parents. Parents can’t visit their adult children. And if they could, they couldn’t even embrace each other. I don’t know how many, but some of us hugged our loved ones for the last time, and we don’t know it yet,” is what you wrote. When I read that, it really got to me because I hadn’t really thought about it in those terms. And my parents, I’m in the United States, my parents, elderly parents are abroad. I have no idea when I’m next going to see them, praying that I see them soon. I’m sure many people listening to this show. What do you think people are going through? When you wrote that tweet, what were you thinking? What were you going through? What do you think people are going through right now when it comes to that very fundamental issue of human relationships?
AS: I think I think it’s just crushing. I mean, I miss my parents. My parents are old enough to be in the risk group. So you know, they were actually supposed to come visit before air travel shut down, and I didn’t get to see them. And I think you know, and I was looking on Instagram and a friend who lives in the same city as their parents, their parents came over, but they had to, they couldn’t touch each other. They had to stay far away from each other. While they were able to see each other they weren’t even able to embrace and it just made me think about, you know, the extent to which, you know, we’re all like, we cannot do this. This epidemic has deprived us of one of the simplest, like simplest human comforts that have helped sustain people in the worst times in the history of humanity, which is the embrace of our loved ones. And it is just extremely tragic and sad. And it also makes me extremely angry about how this government has handled, you know, what it saw coming way in advance long enough to prepare for it and it did not.
MH: Me too, Adam, which is why I wanted to get you on the show today. Thank you so much for taking time out. Stay safe, my friend, talk soon.
AS: Thank you for having me.
MH: Thanks, Adam.
AS: Take care.
MH: That was Adam Serwer, staff writer at The Atlantic. Check out his pieces for them, they’re always, always brilliant and insightful. Adam says that Trump and Fox don’t actually care about the people in their base who could die from this disease and from believing that it isn’t a threat and doesn’t require social distancing and other precautionary measures. The thing is – how do you get through to a cult, a death cult? And how do you stop them from endangering all the rest of us too? It’s one of the biggest questions of our time and one we’ll continue to examine and explore here on Deconstructed.
MH: But for now, that’s our show. Stay safe and indoors, if you can.
Deconstructed is a production of First Look Media and The Intercept. Our producer is Zach Young. The show was mixed by Bryan Pugh. Our theme music was composed by Bart Warshaw. Betsy Reed is The Intercept’s editor in chief.
I’m Mehdi Hasan. You can follow me on Twitter @mehdirhasan. If you haven’t already, please do subscribe to the show so you can hear it every week. Go to theintercept.com/deconstructed to subscribe from your podcast platform of choice, iPhone, Android, whatever. If you’re subscribed already, please do leave us a rating or review – it helps new people find the show. And if you want to give us feedback, email us at Podcasts@theintercept.com. Thanks so much!
See you next week.
Post-Jesus Christians are “Christians” who have decided to postpone following Jesus’s teaching until Jesus returns and ushers in 1000 years of peace.
Post-Jesus Christians hold that Jesus’s teachings do not need to be followed in our present era if they are a hindrance to obtaining the power they fear they need to help usher in the Kingdom of God.
Post-Jesus Christians (privately) hold that Jesus’s teachings are a nice thing to follow when dealing with the in-group of their fellow PJCs but may be disregarded when dealing with non-PJC neighbors.
Prophecy: What God Can Do For You
Post-Jesus Christians talk a lot about about prophecy, and unlike the Biblical Prophets, when they do, they punch down, rather than up:
You will know them by their fruit, because they only have one key message – God is going to “enlarge your tent” and “expand your influence“, he’s going to “give you great favor” and “bless you mightily”.
Later Craig Greenfield writes:
In Biblical times, there were two types of prophets.
- Firstly, there were those who feasted at the King’s table because they had been co-opted to speak well of evil leaders (1 Kings 18:19). They were always bringing these smarmy words of favor and influence and prosperity to the king. And the king lapped it up. Like a sucka.
- Secondly, there were those who were exiled to the caves, or beheaded (like John the Baptist) because they spoke out about the injustice or immorality of their leaders (1 Kings 18:4). The king didn’t like them very much. He tried to have them knee-capped.
An Inversion of Ben Franklin’s Morality
While many Post-Jesus Christians appeal to a historical “Christian Nation” , Post-Jesus Christians appear to be an inversion of founding father Ben Franklin, who in historian John Fea’s description, wanted to discard Jesus’s Divinity but retain and celebrate his ethical teachings.
So what does this look like in practice?
Below are public quotations from prominent Court Evangelicals. These quotations are less extreme that I would expect to hear in private. A friend of mine speaks to supporters in private. He reports that they would (privately) celebrate the stuffing of election ballots in favor of their preferred candidate as a righteous act.
1) Court Evangelical: Anti-Sermon on the Mount
John Fea wrote about a conversation he had with Rob Schenck for the “Schenck Talks Bonhoeffer” podcast @ 19:27. Here’s a quote from Schenck talking about a conversation he had with a prominent evangelical at the Trump Inaugural Prayer Service:I must tell you something of a confession here. I was present at the Trump Inaugural Prayer Service held at the National Cathedral — not the smaller one held at Saint John’s Episcopal church across from the white house, but the one following the inauguration at the National Cathedral and I saw one of the notable Evangelicals that you’ve named in in our conversation. One of them, I won’t say which and we had it short exchange and I, I suggested to him that we needed to recalibrate our moral compass and that one way to do that might be to return to The Sermon on the Mount as a reference point. And he very quickly barked back at me. “We don’t have time for that. We have serious work to do.”
2) Jerry Falwell Jr: Anti-Turn the other cheek
We have blogged about Liberty University’s Falkirk Center before. The more I learn about this center the more I am convinced that it does not represent the teachings of Christianity. Recently someone on Twitter pointed out this paragraph in the Falkirk Center mission statement:
Bemoaning the rise of leftism is no longer enough, and turning the other cheek in our personal relationships with our neighbors as Jesus taught while abdicating our responsibilities on the cultural battlefield is no longer sufficient. There is too much at stake in the battle for the soul of our nation. Bold, unapologetic action and initiative is needed, which is why we just launched the Falkirk Center, a think tank dedicated to restoring and defending American ideals and Judeo-Christian values in all aspects of life.
John Fea’s Update:
Several smart people have suggested that I may have misread Liberty University’s statement. They have said that the Falkirk Center was not denying that Jesus’s call to “turn the other cheek” is “insufficient” for individuals. Instead, the Falkirk Center is saying that we should not “abdicate” (the key word here) our responsibilities to engage on the “culture battlefield.”
I think this is a fair criticism, and I indeed may have misread the statement. For that I am sorry. But I don’t think I want to back away too strongly from what I wrote above. While several have correctly pointed out that Liberty University is not saying Jesus’s command to “turn the other cheek” is “insufficient” for individual Christians, the Falkirk Center does seem to be suggesting that it is “insufficient” for culture engagement.
When Camille Paglia was an “obnoxious adolescent” of 15, she had what she describes as “this huge fight with a nun” in upstate New York. Ms. Paglia, 72, remembers the incident with a clarity that suggests a lifetime of unresolved umbrage.
“We were released from school for religious instruction on Thursday afternoons,” and teen Camille posed a question: “If God is infinitely forgiving, I asked the nun, is it possible that at some point in the future he’ll forgive Satan?” The nun—a doctrinaire Irish Catholic without any of the “pagan residue” of Ms. Paglia’s Italian culture—“turned beet red. She was so enraged that she condemned me in front of everybody for even asking that question.”
That was the day Ms. Paglia left the Catholic Church. It was not the last time she asked an awkward, even incendiary, question. Such provocations are the stock-in-trade of this most free-spirited of America’s public intellectuals.
Ms. Paglia is a professor of humanities and media studies at the University of the Arts in Philadelphia, where she has been a tenured—and occasionally embattled—faculty member since 1984. This April, mutinous students demanded her firing over public comments she’d made that were not wholly sympathetic to the #MeToo movement, as well as for an interview with the Weekly Standard that they called “transphobic.” That denunciation, with its indignant dogmatism, is particularly slapstick, since Ms. Paglia describes herself as “transgender.”
The protests were unsuccessful, largely thanks to a robust defense of Ms. Paglia by the university’s president, David Yager. “Artists over the centuries,” he wrote in an open letter to students, “have suffered censorship, and even persecution, for the expression of their beliefs through their work. My answer is simple: Not now, not at UArts.”
Over lunch at a Greek restaurant, Ms. Paglia tells me she belongs to the “pro-sex, free-speech wing of feminism,” which she says had its heyday in the 1990s. That was the decade in which she herself emerged from academic obscurity. In 1990 she published her first book, “Sexual Personae: Art and Decadence from Nefertiti to Emily Dickinson, ” an erudite yet pugnacious account of the competing roles of male and female in Western civilization. It was rejected—she never tires of saying—by seven publishers and five agents before Yale University Press picked it up.
The book vaulted Ms. Paglia into the American imagination as a bluestocking gone deliciously rogue. The same year, she published an op-ed article lauding the pop singer Madonna as “the true feminist,” who “exposes the puritanism and suffocating ideology of American feminism, which is stuck in an adolescent whining mode.” The op-ed incensed the “prudish” feminist establishment. Ms. Paglia has since soured on Madonna, who she says was “once refreshingly sane in her teasing affection for men” but has now undergone a “collapse into rote male-bashing.”
Ms. Paglia laments that the “antisex and repressively doctrinaire side of feminism is back again—big!” She calls it “victim feminism” and complains that “everything we’d won in the 1990s has been totally swept away. Now we have this endless privileging of victimhood, with a pathological vulnerability seen as the default human mode.” Everyone is made to cater to it—“in the workplace, in universities, in the demand for safe spaces.”
As a teacher of undergraduates, Ms. Paglia despairs at how “bad it is for young people, filled with fears, to be raised in this kind of a climate where personal responsibility isn’t spoken of.” Since her own youth, she says, college students have devolved from rebels into skittish supplicants, petitioning people in authority to protect them from real life. Young adults are encouraged to look for “substitute parent figures on campus, which is what my generation rebelled against in college. We threw that whole ‘in loco parentis’ thing out.”
There’s an undeniable irony in hearing a septuagenarian, from a generation that was famously preoccupied with youth, deplore the state of today’s young people. “Our parents were the World War II generation,” Ms. Paglia says, “so they had a sense of reality about life.” Children now “are raised in a far more affluent period. Even people without much money have cellphones, televisions, access to cars. They’re raised in an air-conditioned environment. I can still remember when there was no air-conditioning.” She shudders as she sips her cold beer, adding that she suffered horribly in the heat.
Capitalism, she continues, has “produced this cornucopia around us. But the young seem to believe in having the government run everything, and that the private companies that are doing things for profit around them, and supplying them with goods, will somehow exist forever.”
Ms. Paglia asks me to note that it was “because of capitalism” that her forebears “escaped the crushing poverty of rural Italy,” emigrating to Endicott, N.Y., to “work in the Endicott-Johnson shoe factories, whose vast buildings, tanning pools and smokestacks dominated my childhood.”
Although she doesn’t use the phrase herself, you can call Ms. Paglia a feminist capitalist. “While I believe that boom-and-bust capitalism is inherently Darwinian and requires moderate regulation for the long-term greater good,” she says, “I insist that capitalism has produced the glorious emancipation of women.” They can now “support themselves and live on their own, and no longer must humiliatingly depend on father or husband.”
So why do young women feel victimized? Ms. Paglia cites the near-extinction of “body language” among the young and its impact on sexual relations on campus. The “loss of body language” starts in middle and high school, “where there’s total absorption in social media and projected images on Instagram, and so on. So they don’t know how to read each other, physically.” When they get to college, this social deficiency is exacerbated by the effects of “that stupid law, the National Minimum Drinking Age Act, that was passed in 1984.” It effected a nationwide ban on alcohol sales to adults under 21.
“When I got to college,” Ms. Paglia says, “you could go out for a beer, you could talk with a drink in a public place, in an adult environment.” That’s how 18-year-olds away from home for the first time learned the “art of conversation, of looking at each other, reading facial expressions and body language.” After the ban on drinking, “instead of a nice group of people conversing and flirting, you got the keg parties at fraternities on campus, this horrible environment where women milled about with men in this huge amount of noise, with people chugging beers down.”
Ms. Paglia is distinctly animated now and—body language!—claps her hands for emphasis. “So almost immediately, by the late 1980s, you get this date-rape extravaganza, and the hysteria, and the victimage.” Ms. Paglia has urged a repeal of the drinking-age law but “cannot get any traction on this. No one will listen to me.”
By contrast to her flaming public persona, Ms. Paglia is positively conventional in the classroom. “As I constantly stress,” she says, “my base identity is as a hard-working, no-nonsense schoolmarm—like the teaching nuns of global Roman Catholicism.” Despite her avowed atheism, she confesses to keeping a Mass card of St. Teresa of Ávila in her den at home.
This fall semester, she will teach two classes, “Art of Song Lyric” and “Style in Art.” She asks me to “stress that I do not teach ‘my’ ideas in the classroom.” Instead, she teaches “broad-ranging” courses and considers herself responsible for her students’ “general education—in which there are huge and lamentable gaps, thanks to the tragic decline of public education in this country.”
She recalls a “horrifying” example from her classroom a few years ago. She was teaching “Go Down, Moses, ” the famous Negro spiritual. “The whole thing is about antiquity,” she says, “but obviously it has contemporary political references.” She passed out the lyrics and played the music, “and it suddenly hit me with horror—none of them recognized the name ‘Moses.’ And I thought: Oh my God, when Moses is erased from the West, what is left of Western civilization?”
Judging by last semester’s protests against Ms. Paglia, today’s college students seem better versed in the polemics of gender identity than in Judeo-Christian history. This prompts me to ask Ms. Paglia, perhaps intrusively, why she regards herself as transgender. “There’s no doubt whatever,” she responds, “that I have had a radical gender dysphoria since earliest childhood. Never once in my life have I felt female.” Nor did she feel male, “except when wearing my fabulous Halloween costumes as a Roman soldier, toreador or Napoleon.”
“This strange alienation from standard human life certainly helped sharpen my powers of social observation,” she says, “and eventually made me a writer.” Her many years of researching and writing “Sexual Personae,” she adds, “exorcised a lot of my accumulated hostility toward the gender system.”
These days, she says, “there is only one occasion when my old turbulence returns—when shopping for clothing.” When she was in college, styles were “gender-bending,” and she wore “ Tom Jones shirts, flared pinstriped trousers, Navy pea coats and Beatles boots with Cuban heels.” No more. Now she makes an annual “pilgrimage” to the sprawling King of Prussia shopping mall outside Philadelphia.
“I cannot express too strongly my overwhelming sense of existential alienation and horror when confronted with those lavishly stocked stores,” she says. There is nothing she can identify with in the women’s department, or the men’s. “It is completely inconsequential that I have attained a certain status as professor and author of eight books. At King of Prussia, my identity is completely wiped out—erased!”
Jim said, “Ok, you be you and I’ll be God. And since I’m God, I’m watching you get up exhausted every morning, and I’m so touched that you want to spend this time with me. Really, I am! It just means the world to me. The thing is, I just can’t bear how much I love you. It’s too much! And so at a certain point I rush into the bodies of your children and wake them up because. . . .”
Jim paused. “Because I want to know what it feels like to be held by you.”
Yes, the interruption is the presence of God that I was so desperately trying to access in moments of stillness and silence. With or without the luxury of stillness and silence, God comes to us disguised as our very lives (as Paula D’Arcy has said). In my case, Jim helped me to discover how my path as an exhausted young parent was the monastery of my own transformation. If I learned to let my heart open enough, I just might begin to recognize each cry, each diaper change, every choo-choo play time request . . . all of it, as the startlingly stunning, diaphanous infusion of infinite love colliding into the small shape of my very finite and ordinary reality. There, at the intersection of everything, is God with us . . . wanting to be touched, noticed, nurtured . . . held by us. All we have to do is behold.
Rather than consuming spiritual gifts for yourself alone, you must receive all words of God so that you can speak them to others tenderly and with subtlety. If any thought feels too harsh, shaming, or diminishing of yourself or others, it is not likely the voice of God but the ego. Why do humans so often presume the exact opposite—that shaming voices are always from God and graced voices are always the imagination? That is a self-defeating (“demonic”?) path.
If something comes toward you with grace and can pass through you and toward others with grace, you can trust it as the voice of God. One holy man who recently came to visit me put it this way: “We must listen to what is supporting us. We must listen to what is encouraging us. We must listen to what is urging us. We must listen to what is alive in us.” I personally was so trained not to trust those voices that I often did not hear the voice of God speaking to me, or what Abraham Lincoln called the “better angels of our nature.”
Yes, a narcissistic person can misuse such advice, but someone genuinely living in love will flourish inside such a dialogue. That is the risk that God takes—and we must take—for the sake of a fruitful relationship with God. It takes so much courage and humility to trust the voice of God within. Mary personifies such trust in her momentous and free “Let it be” to the Archangel Gabriel (Luke 1:38). Don’t you suppose that Gabriel sounded just like her own mind? She never talks about such an angel again.
We must learn how to recognize the positive flow and to distinguish it from the negative resistance within ourselves. It takes years of practice. If a voice comes from accusation and leads to accusation, it is quite simply the voice of the “Accuser,” which is the literal meaning of the biblical word “Satan.” Shaming, accusing, or blaming is simply not how God talks. God is supremely nonviolent. God only cajoles, softens, and invites us into an always bigger field and it is always a unified field.
We owe a great deal of Western thinking to the Greek philosopher and scientist, Aristotle (384–322 BCE). Aristotle taught that there were ten different qualities to all things, including “substance” and “relationship.”
Substance is that which is “independent” of all else and can stand on its own. Aristotle ranked substance as the highest quality. In early Christian traditions, the West tried to build on Aristotle to prove that this God whom we had come to understand as Trinitarian was a substance. We didn’t want an ephemeral old relationship God, you know. We wanted a substantial God whom we could prove was as good as anybody else’s God!
Yet, when Jesus called himself the Son of the Father and yet one with the Father, he is giving clear primacy to relationship. Who you are is who you are in the Father, as he would put it. That is your meaning and your identity. Jesus says to his Father, “I have given them the glory you gave me, so that they may be one, as we are one, I in them and you in me, that they may be brought to perfection as one, that the world may know that you sent me, and that you loved them even as you loved me” (John 17:22-23).
In the fourth and fifth centuries, Augustine (354–430) described Trinity as God in three substances united as one. By the next century, God is one substance who happens to have three relationships. Aquinas (1225–1274) comes along in the thirteenth century saying that God is one substance, but the relationships constitute the very nature of that substance, subsistent relationship. Now we are prepared to say that God is not, nor does God need to be, “substance” in the Aristotelian sense of something independent of all else. God is relationship itself.
I would name salvation as simply the readiness, the capacity, and the willingness to stay in relationship. As long as you show up with some degree of vulnerability, the Spirit can keep working. Self-sufficiency makes God experience impossible! That’s why Jesus showed up in this world as a naked, vulnerable one, a defenseless baby lying in the place where animals eat. Talk about utter relationship! Naked vulnerability means I’m going to let you influence me; I’m going to allow you to change me. The Way of Jesus is an invitation to a Trinitarian way of living, loving, and relating—on earth as it is in the Godhead. We are intrinsically like the Trinity, living in absolute relatedness. To choose to stand outside of this Flow is the deepest and most obvious meaning of sin.
We call the Flow love. We really were made for love, and outside of it we die very quickly.