by Jon Rappoport

“It’s instructive to read what authors wrote about core values a hundred or two hundred years ago, because then you can appreciate what has happened to the culture of a nation. You can grasp the enormous influence of planned propaganda, which changes minds, builds new consensus, and exiles certain disruptive thinkers to the margins of society. You can see what has been painted over, with great intent, in order to promote tyranny that proclaims a greater good for all.” (The Underground, Jon Rappoport)

Here I present several statements about the individual, written in 19th century America. The authors, Ralph Waldo Emerson, Henry David Thoreau, and James Fenimore Cooper were prominent figures. Emerson, in his time, was the most famous.

“All greatness of character is dependent on individuality. The man who has no other existence than that which he partakes in common with all around him, will never have any other than an existence of mediocrity.” James Fenimore Cooper

“The less government we have, the better, — the fewer laws, and the less confided power. The antidote to this abuse of [by] formal Government, is, the influence of private character, the growth of the Individual.” Ralph Waldo Emerson

“The former generations acted under the belief that a shining social prosperity was the beatitude of man, and sacrificed uniformly the citizen to the State. The modern mind believed that the nation existed for the individual, for the guardianship and education of every man. This idea, roughly written in revolutions and national movements, in the mind of the philosopher had far more precision; the individual is the world.” Ralph Waldo Emerson

“If a man does not keep pace with his companions, perhaps it is because he hears a different drummer. Let him step to the music which he hears, however measured or far away.” Henry David Thoreau

“They [conformists] think society wiser than their soul, and know not that one soul, and their soul, is wiser than the whole world…Society everywhere is in conspiracy against the manhood of every one of its members….Whoso would be a man, must be a nonconformist…. Nothing is at last sacred but the integrity of your own mind.” Ralph Waldo Emerson

Can you imagine, today, any of these statements gaining traction in the public mind, much less the mainstream media?

Immediately, there would be virulent pushback, on the grounds that unfettered individualism equals brutal greed, equals (hated) capitalism, equals inhumane indifference to the plight of the less fortunate, equals callous disregard for the needs of the group.

The 19th-century men who wrote those assertions would be viewed with hostile suspicion, as potential criminals, as potential “anti-government” outliers who should go on a list. They might have terrorist tendencies.

Contemporary analysis of the individual goes much further than this.

Case in point: Peter Collero, of the department of sociology, Western Oregon University, has written a book titled: The Myth of Individualism: How Social Forces Shape Our Lives:

“Most people today believe that an individual is a person with an independent and distinct identification. This, however, is a myth.”

Callero is claiming an absence of any uniqueness from person to person. He’s asserting there is no significant distinction between any two people. There aren’t two individuals to begin with. They’re a group.

This downgrading of the individual human spirit is remarkable, but it is not the exception. There are many, many people today who would agree (without comprehending what they are talking about) that the individual does not exist. They would agree because, to take the opposite position would set them on a path toward admitting that each individual has independent power—and thus they would violate a sacred proscription of political correctness.

These are the extreme conformists Emerson was referring to a century and a half ago.

Unable to partake in anything resembling clear thought, such people salute the flag of the Collective, blithely assuming it means “whatever is best for everyone.” Such questions as “who defines ‘best’” and “who engineers this outcome” are beyond their capacity to make distinctions. They rest their proud case in vagueness.

Without realizing it, they are tools of a program. They’re foot soldiers in a ceaseless campaign to promote collectivism (dictatorship from the top) under the guise of equality.

Let me repeat one of Emerson’s statements: “The antidote to this abuse of [by] formal Government, is, the influence of private character, the growth of the Individual.” The corollary: If there is no widespread growth of individuals and their independent thoughts, actions, and moral consciousness, if they don’t widen their horizons and spheres of influence, then in the long run what check is there on government?

Demeaning the individual is, in fact, an intentional operation designed to keep government power intact and expand its range.

Consider this question: If all opposition to overbearing, intrusive, and illegitimate government were contained in organized groups, and if there were no independent “Emersonian” individuals, what would be the outcome?

In the long term, those groups would stagnate and fail in their missions. They would be co-opted by government. Eventually, all such groups would be viewed as “special needs” cases, requiring “intervention” to “help them.”

That is a future without promise, without reason, without imagination, without life-force.

That is why the individual remains vital; above, beyond, and through any blizzard of propaganda.

Jon Rappoport

feature image credit: Lance Cpl. Zachary Scanlon, 2012

by Paul-Martin Foss

“When Money Dies” is the title of a 1975 book by Adam Fergusson, in which he describes the downfall of the Reichsmark in Weimar Germany. A fascinating look at that period of history, one can glean quite a few useful pieces of advice on how to survive a currency crisis. But “when money dies” could also describe the current currency crisis in Greece, in which many Greeks seem to have taken those lessons from Fergusson’s account of the Weimar hyperinflation to heart.

Even though the Greek currency crisis isn’t a traditional hyperinflationary crisis, many Greeks are trying to get their hands on, and then spend, cash. One of the fears is that bank depositors will be forced to take losses on their accounts, the so-called “haircut”. This happened in Cyprus to some larger depositors, but the fear in Greece is that people with even just a few thousand euros in their accounts might be forced to take losses of 30-50% or more. Just imagine that you have $10,000 in your bank account and overnight the government says, “Sorry, your account balance is now $5,000.” Overnight, the purchasing power of your bank account has been cut in half.

So even though the government isn’t printing more money (yet!), the fear of a 50% devaluation of the purchasing power of bank accounts is causing Greeks to line up at ATMs to withdraw money. And because there is the additional fear that Greece may exit the euro, with unknown consequences, many people seek to convert their euros into tangible goods. Shoes, handbags, refrigerators, gold, jewelry, anything that can maintain value and be resold or bartered is fair game for those desperate not to lose all of their hard-earned savings.

The important thing to remember here is that capital and goods are wealth, not money. You can print as much money as you want, but if it can’t buy you anything then holding or using large amounts of it cannot make you wealthy. During currency crises, those who have the most tangible goods are the wealthiest. When you read about the Weimar hyperinflation in Fergusson’s book, who were those who survived and thrived and who were those who suffered the most? Those who suffered were savers and retirees on fixed incomes. Once their money was completely devalued they were forced to start selling and bartering their limited possessions in order to get enough food to eat. Those who prospered were those who had gold, silver, foreign currency, and who had plenty of possessions. The more physical, tangible items you have to barter or sell, the stronger your position will be when money “dies.”

The Greek people understand that, hence the rush to get their hands on cash and to use that cash to stock up on physical goods now. It’s almost like a perverse game of musical chairs. No one wants to be left with huge cash balances or bank account balances at the end of the game, because he with the most money will be the one who stands to lose the most.

 

By Joseph T. Salerno

Mises.org

 Last week the Greek government imposed capital controls to prevent cash from escaping from the Greek banking system, which is on the brink of collapse.  These repressive financial measures, which were invented by “Hitler’s banker” Hjalmar Schacht in the 1930s, include the closing of banks,  limiting cash withdrawals from ATMs to 60 euros ($67) per day, and the banning of all money transfers via credit and debit cards to accounts held in foreign countries.  Despite these Draconian controls, Greek banks continue to hemorrhage cash and, after yesterday’s referendum, it is probable that the daily limit on withdrawals from ATMs will be tightened.  Worse yet, the reeling Greek public suffered another shock yesterday when Deputy Finance Minister Nadia Valavani revealed to Greek television that the government and banks had already agreed that people would also not be allowed to withdraw cash from safe deposit boxes for as long as the controls were in place.  This may be part of a fallback plan if the ECB ends its bailout of the Greek banks.  The government with the banks’ connivance would seize the cash euros stored in these boxes and compensate their lessees by crediting an equal sum of euros to their increasingly inaccessible checking deposits.  The cash would then be fed into ATMs to postpone the day of reckoning for Greece’s zombie fractional-reserve banks.

In the meantime, the market has been working to provide a private, nonbank alternative for Greeks to safely store cash.  In Dublin, Ireland enterprising diamond dealer Seamus Fahy, who owns Merrion Vaults, is offering a 15% discount for Greeks who are able to evade the fascist capital controls and smuggle their cash out of the country.   As Fahy puts it: “If you lived in Athens, and had 200,000 euros, wouldn’t you try to get it out?”  In addition Fahy is considering opening a branch of Merrion Vaults in Athens. He is already advertising his services on Greek-Irish community web sites.

In Greece itself, where business in many sectors has virtually come to a standstill, the sales of home safes are booming.  George Moschopoulos, who has been selling safes for 40 years, reports a fivefold increase in his business in the last five years compared to the years before the crisis.  Predictably, as Greeks have drained cash from their bank accounts since the financial crisis of 2008, home burglaries have skyrocketed.  In 2012, there were almost 88,000 cases of burglary, which was a 76 percent increase from five years earlier.   This year an elderly couple was robbed of their entire life savings of 80,000 euros.

Of course these market alternatives for securing cash beyond the reach of corrupt governments, crony banks, and burglars hardly benefit those who have already been locked out by capital controls from withdrawing their property from safe deposits boxes.  As the Greek crisis deepens, the contagion threatens to spread to the sovereign debt and the fractional-reserve banking systems of other countries.  Faced with such a financial crisis, it is a good bet that no government will hesitate to impose capital controls, up to and  including forcibly preventing owners from accessing the contents of their safe deposit boxes.