“It Doesn’t Describe Them, it Infects Them”: Quick Comment on “Barry’s Economics” Episode

I just watched another excellent “Barry’s Economics” episode from today (31/5/26) — “What Banksy Shows Us About Power”.

Barry has a great gift for making essential “negative insights” (as I insist on calling them) entertaining and clear. Subscribing to his channel is a brilliant idea.

By “negative insights” I mean unlearning the damaging lessons that have led us to this apocalypse.

One of these damaging lessons is “the tragedy of the commons”, which was (as he notes) disproven (negated) by Elinor Ostrom, earning her the Nobel Prize in 2009.

I’m going to assume you’ve watched his episode, so I don’t have to summarize everything he said. I’ll only summarize the lesson the video provides:

Even though the “tragedy” of common ownership of land and resources has been disproven, it’s still being taught widely in schools — particularly in graduate business schools. And this teaching boils down to convincing students that “human nature is selfish.”

The reason I want to call attention to this episode in particular is because he is beautifully illustrating things I keep going on about in my own less entertaining manner. So, in this scribbled note, I just want to say — Looky there! That’s what I mean when I say “everything is a story” — we act according to how we tell the story of ourselves and the “nature” of the world. We can’t hide behind the excuse of nature. Nature is not causing our problems. The way we imagine the world and ourselves is doing that.

The theory that we are selfish teaches us to be selfish. It’s a self-fulfilling prophecy that benefits a hierarchical system of control. And these “hierarchical systems of control” are also not written into the genes as “human nature.” There have been many cultures that operated without hierarchical control quite beautifully.

This excuse of human nature is an enchantment that numbs us into accepting a yoke and corrals us into behaving in predictable ways, which can be converted into profit-generating algorithms.

This is what my previous essay was also going on about (long and complicated as it was, I apologize, but I needed to dig into this as precisely as possible for my own sanity).

In fact, this entire website has focused on negating the story of natural human selfishness — a story which is like a mental virus that consumes our unfathomable potential; or, a kind of witchery or predatorial trick that dumbs us down and makes us susceptible to manipulation. My general point has been that if we are aware of Thought as a Story — as a helpful fiction, at best — then we can use thought without being blinded by it. Then thought becomes open-ended, metaphoric and prismatic, rather than literal, dogmatic and conclusive. And this would make us immune to positive conclusions, which can only put an end to learning and leave us with a final idea of “human nature”, which is self-fulfillig prophecy.

Or, as Barry said in the video, when referring to the selfish behavior of economics students who are taught the fake “tragedy of the commons” (or the fake (but self-fuilfilling) story of human selfishness): “The theory created the actions, not the other way around. You might think, right? Well, maybe selfish people are just drawn to economics. Maybe it’s just who applies. Well, actually, other researchers have tested that, too. They measured students before and after taking economics classes, right? The same students. And what they found was that taking economics classes, specifically learning that humans are self-interested by nature, made students measurably less generous and less interested in contributing to shared goals. Because the humans are selfish theory, it doesn’t describe them, it infects them.”

Speaking Silence: Refractions from Lao Tzu, Bohm, Beckett and Castaneda

Photo by Elena Kravets on Pexels.com

“I have a thousand brilliant lies
For the question:
How are you?

I have a thousand brilliant lies
For the question:
What is God?

If you think that the Truth can be known
From words,

If you think that the Sun and the Ocean
Can pass through that tiny opening Called the mouth,
O someone should start laughing! Now” (Daniel Ladinsky, inspired by Hafiz)

Lao Tzu: “Those who know do not speak; those who speak do not know”

Part I: What Can and Can’t Be Said?

Q: Would you agree with Lao Tzu’s statement that “those who know do not speak and those who speak do not know”? And if so, how come you keep speaking?

Fool: I would never disagree with Lao Tzu. And yet, Lao Tzu spoke those words! He used speech to point out the limits of speech. So, a certain kind of speech is still helpful.


Q: Would you say he contradicted himself?

F: No. Lao Tzu spoke in the spirit of reversal or negation. What he said was a quieting insight into the limits of language, but a limit is not a full deletion of language.

Q: What can and can’t words do?

F: We can fully sense any object in front of us without the need for words. All the qualities of the object are palpable, but “go without saying.” I don’t need to know a word for the color of the object in order to see it. I don’t need to know a word for its smell or shape. It’s only when there’s a practical need to distinguish utilitarian qualities of an object that words become helpful as positive identifications.

People used to claim that ancient people couldn’t see the color blue. But the experience of blueness was always a vivid human experience. Nevertheless, for a long time there was an absence of any practical need to distinguish blue from dark green. This didn’t mean they were less observant or narrower in perception…

Q: … but perhaps less intelligent? A capacity to notice distinctions and make use of them is a sign of greater intelligence. And having a larger vocabulary surely equates to more intelligence?…

F: …More intelligence in a positive direction, carrying more knowledge or memory, which is helpful in a rational, manipulative or focused direction – I would call this “brain athleticism”, which our culture favors. But this intelligence has overshadowed and weakened a negative form, that penetrates certainty, exposes limitations in knowledge, and receives wisdom from a wider perspective than any particular focus.

In fact, by developing a larger vocabulary for different shades of color, we are not necessarily becoming more sensitive to color itself. We are becoming more attuned to artificial categories of color, to names and words, instead of allowing color to remain a direct and ultimately unnamable experience, with its own shifting qualities, depending on light, shade, angle of sun, and contrasting environment.

And the name of a color will both sharpen our focus on that shading and prejudice us into seeing a generalized categorical “type” of color, rather than seeing the actual shifting qualities that morph and run from every defined boundary of knowledge.

The same is true of seeing anything, including human beings. We see “who” a person is based on the categorization we’ve created. Not just “white” or “black” or “Asian”, but “Tom” or “Dick” or “Sally”. We see the stories of one another.

So, this knowledge – this intelligence we gather about the world – can easily become a stupefying prejudice that holds our thinking within biased expectations and dulls our sensitivity to nuances that stray from these expectations.

Q: Are you implying that the more we “know” another person, the less sensitive to them we become?

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