I found a passage in the Žižek and Gunjević
book, God in pain, quite interesting.
(I am not putting forth any solutions - it is just a curious passage that I
wanted to share).The passage looks at hierarchal structures in society and
specifically how to eliminate the "pain" associated with falling in
an inferior class structure. I almost paraphrase the entire section (taken from
p.66) - most of this is quoted from Jean-Pierre Dupuy in Petite métaphysique
des tsunamis.
There are four procedures of hierarchy, whose function is to
make the relationship of superiority non-humiliating to subordinates:
1. Hierarchy
itself: Experiencing one's lower status as independent of one's inherent
value.
2.
Demystification:
The relationship between superiority and inferiority is not based on
meritocracy, but are the result of ideological and social struggles. I.e. One's
status depends on social processes and not on merits. This helps us to avoid
painful conclusions that the other's superiority is a result of merit and
achievement.
3.
Contingency:
One's position on a social scale depends on a natural and social lottery. I.e.
lucky are the ones who were born with better dispositions and into rich
families.
4. Complexity:
Superiority or inferiority depends on complex social processes independent of
individuals' intentions or merits. E.g. despite me being smarter and working
harder, my neighbour's success outweighs mine.
The pillars do not threaten hierarchy, but is supposed to
make it palatable. Dupuy -"what
triggers the turmoil of envy is the idea that the other deserves his good luck
and not the opposite idea which is the only one that can be openly
expressed".
Dupuy further states that it is a mistake to think that a
society that thinks it is just and proclaims that it is just will be free of
resentment. And in these societies it is the people who occupy inferior
positions that will burst out in violent resentment.
Žižek quotes Rousseau's example of perverted self-love: One
cares more for the destruction of one's enemies (they serve as an obstacle to
one's happiness) as opposed to one's own happiness.
What does this have
to do with South Africa?
South Africa proclaims that it is a democracy. It claims
that it is just and free. Yet, there seems to be social turmoil every day.
There are clear class distinctions and those that fall in the inferior classes
are supremely unhappy about it. High income inequality, affirmative action
(i.e. exclusive rights for some and isolation for others) and corruption are
just a few examples of how unjust the country really is. The consequence is
violent uprisings undermining every economic and social activity (strikes,
destruction of property, crime are a few examples). South Africans, and many
others in the world, then surely make a great mistake (in context of Dupuy) in
thinking that South Africa is just and proclaiming it is just.
The ideal of demolishing hierarchy stands in opposition to
the idea of making hierarchy palatable. Are we really able to demolish
hierarchy? In effect this would imply some form of communism. History is
definitely not kind to the examples of communism we have seen - numerous people
have lost their lives for this ideal and almost always the ideals were
perverted by the leaders who exploited the general population. Is the
alternative better? Is it better to accept that things are simply unfair and
unequal? That no matter what skills or abilities a person has, that person is
subject to factors outside his control, or in the very least try to make
something from nothing in what we call capitalist societies (there is no
promise that hard work and ability will be rewarded). Unfortunately accepting ones circumstances does nothing to help starving people, and a system that proclaims equality cannot truly promise equality and food portions of the same size for everyone.
These are deep philosophical questions that touch all of us.
While the South African government has done a great deal to
improve the lives of the poor since 1994, it never, or hardly, acknowledges its
shortcomings (the opposition parties and newspapers do a reasonable job at
highlighting inefficiencies). (We also don't know whether future governments
will do any better). Perhaps this is what Dupuy wants - societies should
acknowledge its mistakes and maybe people will find solace in that - it is
sometimes the government and its policies that constrains me and not my merit
or ability and on the other spectrum that this same government that constrains me helps another who might be more in need (not always Pareto optimal, and not always welfare enhancing) It does not make it fair, but it surely helps ease the
psychological pain of being unfairly treated.