What wrong with anarcho-syndicalism?

What’s an anarcho-syndicalist supposed to do in the advent of artificial intelligence, process automation, and robots?

Wikipedia relates anarcho-Syndicalism as follows:

Anarcho-syndicalism (also referred to as revolutionary syndicalism)[1] is a theory of anarchism that views revolutionary industrial unionism or syndicalism as a method for workers in capitalist society to gain control of an economy and thus control influence in broader society. Syndicalists consider their economic theories a strategy for facilitating worker self-activity and as an alternative co-operative economic system with democratic values and production centered on meeting human needs.

The basic principles of anarcho-syndicalism are solidaritydirect action (action undertaken without the intervention of third parties such as politicians, bureaucrats and arbitrators) and direct democracy, or workers’ self-management. The end goal of syndicalism is to abolish the wage system, regarding it as wage slavery. Anarcho-syndicalist theory therefore generally focuses on the labour movement.[2]

Anarcho-syndicalists view the primary purpose of the state as being the defense of private property, and therefore of economic, social and political privilege, denying most of its citizens the ability to enjoy material independence and the social autonomy that springs from it.[3] Reflecting the anarchist philosophy from which it draws its primary inspiration, anarcho-syndicalism is centred on the idea that power corrupts and that any hierarchy that cannot be ethically justified must either be dismantled or replaced by decentralized egalitarian control.[3]

As a matter of preference, I’ve leaned toward anarcho-syndicalism. I don’t have a lot of faith in humans or humanity to govern or self-govern. The arguments for this, whether monarchies, democracies, plutocracies, or even anarchies are each rife with its own sets of problems. Still, I favour a system where there is no class of governors, though I am more of a fan of Proudhon over Marx.

Mind you, I don’t think humans make very good judgements and are as bad in groups as individuals but for different reasons—and especially where complexity or too many choices are available. That we’ve survived this long is, quite frankly, a miracle.

This said, it isn’t my problem. My contention is with the syndicalist aspect. If all of this human as worker displacement occurs as some are forecasting, there will be precious few workers. I am not saying that this is inevitable or will ever happen. My concern is merely conditional. If this were to happen, the idea of a worker-centric system is daft.

Do we just defer to people categorically, where we arrive at simple anarchism? Without delving, there are different flavours of, and I have neither the time nor the inclination to debate, for example, the merits of anarco-capitalism (an oxymoron if there ever was one) versus anarcho-communism or anarcho-transhumanism for that matter.

Although, I like how Kant identified four kinds of government…

  • Law and freedom without force (anarchy)
  • Law and force without freedom (despotism)
  • Force without freedom and law (barbarism)
  • Force with freedom and law (republic)

…the whole notion of freedom is another weasel word, and laws without force are unenforceable—pun intended. At least the syndicalism felt like it was intentional or purposeful. I understand why Plato despised the rabble, but as with the sorites paradox in the heap-hill distinction, where to the rabble distil down to something meaningful?

Why it’s so difficult to unify modern politics

“The organization we call modern republicanism is based on multiple values and principles that conflict. We can identify at least five basic values of most modern republican political theories:

  1. popular self-governance by the political community
  2. individual liberties from government and social interference
  3. equality
  4. communal or national preservation, and
  5. economic and material modernization

“All of these matter; none can be ignored. But these values conflict. If you consistently emphasise or choose one over the other or pull on that thread, you move toward an exclusive political view of one kind or another.

“For example, if you emphasise self-governance over all other values and are willing to trade the others for more of it, you become a civic republican or a populist or a participatory democrat.

“If it’s individual liberties and rights, you value above everything else, a Libertarian, a neo-liberal, or a Natural Rights theorist.

“If it’s social equality, you become a progressive or social democrat or even a socialist.

“If it’s material progress above all, then you are probably an ethical utilitarian, believing the politic’s aim is to enhance general happiness.

“If it’s preservation of the forms of community life, then you’re a conservative.”

This is excerpted from the first chapter an excellent Great Courses lecture series by Lawrence Cahoon, The Modern Political Tradition: Hobbes to Habermas. (This PDF course guide provides a summary view.) It’s an interesting dimensionalisation of the problem with trying to reconcile politics into some unified theory, as it becomes necessary to optimise across these dimensions, some of which are polar opposites to other goals in a zero-sum relationship.

This series is available on Amazon as well as at Audible at good prices.

An Inconvenient Truth

Ghost in the Machine - Jacob Sutton (Photographer)

It seems to me that the largest or largest complaint people claiming a realist, objective moralist perspective is:

How would it work if morals were not objective?

This is also a common defence by Christians who claim:

If there were no God, then people would just be mindless hedonists.

This is the same line of defence used by statists of all stripes, whether Republican, Democratic, Libertarian, Monarchist, Oligarch, or otherwise.

Anarchy can’t work because everything would just be chaos.

It is also the same argument mounted, as Steven Pinker points out in The Blank Slate, against a strong genetic component to human behaviour.

If we believe that, then what will prevent the next Nazi Holocaust?

In the end, because these people cannot fathom how it might work, it is easy to assuage cognitive dissonance through self-delusion. It’s as if the people defending actually know that they are wrong, but that if they deny it loudly enough, then, like religion, others will believe it’s just so, that they’ll follow the deceiving confederate in a psychology experiment.

The problem is that there is no god, there is no objective morality, government is unnecessary, and much behaviour and temperament have significant genetic foundations unaffected by environmental factors.