For the Love of ____ ! (All that is dear)

So this is it, the start of my book.  I am currently doing a ‘Introductory Writing of Non-Fiction’ class and today, I submitted what you will find below to my fellow leaners for critique.  I thought I would also share with you.  # sign means ‘page break’.  Obviously, please comment at will !  If you wish to comment privately, you may at: braveviktoria@gmail.com   Hope you enjoy !  Yours truly, V.

PRELUDE

To be silent or not ?  That is the question.  Because ‘to be’ without a voice is like existing without committing to the act of living.  It can look like a beautiful life; a life filled by laugher and love, pleasure and successes, joys and challenges.  But inwardly, this life feels shallow, incomplete, unworthy. Only by voicing who we are and what we believe in can we ‘own’ our selves in this reality.

By the virtue of being alive, we are given the opportunity to participate in this wonder that is planet Earth.  By our actions and words, we co-create our shared present. But to remain silent is to squander this opportunity, to let the future unfold without being reflected in this universal experiment.

If one were ‘to be’ and yet remain in silence, it would feel like being a castaway on a deserted island.  One pocket of conscious life surrounded by an endless ocean.  The surrounding waters obviously abound with life and energy, yet they form this unbreakable barrier between you and the rest of the universe.  Assuming that the island is physically sustaining, the social isolation would still drive anyone mad.  We are not meant to be alone, nor are we meant to be silent in the presence of others.

Still, it is often easier to be silent.  It is more an absence of choice than a conscious and deliberate act.  The unsaid cannot create conflicts, at least in the short term, and so remaining silent prevents the boat from rocking.  Tacit agreements and unspoken grievances maintain illusions and pretenses; for we often prefer imaginary joys to the discomfort of truth.  But the very worst about the unavowed is that it fuels the status quo.  Moreover, it steals the very precious time you have to find where you belong, to discover what makes you happy and to allow others to see the glory shining within your heart.

Edmond Burke said: “All that is necessary for the triumph of evil is that good men do nothing.”  To break the silence and speak up is taking action, one with effects often reaching far further than we can ever anticipate.  To speak up is first and foremost a refusal to be at the mercy of forces other than ourselves.  It is refusing to stand by idly while others choose our common destiny.

Speaking up also has another purpose, more visceral than rational action.  Only by voicing who we are, what we think, what we hope for and aspire to – in other words, by putting ‘ourselves’ out there – can we possibly achieve a feeling of connection with our fellow humans.  Only by speaking up can we hope to feel understood.  Speaking up might not be enough to make sure we are listened to, but it certainly is necessary if we are to built connections with our fellow human beings.

To break silence is something we must practice. It doesn’t come easy.  Sometimes it feels right; yet at other times, it takes tremendous courage and conviction.  But each time you speak up, it just might change your life for the better. And it is this hope that we must nurture and treasure.

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Note to self:

Be brave.  For what you have to contribute to our world, only you can say.

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Dear Reader,

Whoever you are,

I wrote this book personally for you.

I wrote it for your children too.

Indeed, I wrote this book for all of us, including me,

So I could hope for a better world than what I see.

 

First of all, I wish to thank you for your attention: for picking up this book and giving me a chance to enter your consciousness.  If randomness brought you to this book, I am glad for it.  Or maybe it is someone you love, someone who loves you, someone you respect who recommended this book to you.  Either way, I hope you are willing to open your heart, have an open mind, and maybe even wish to be swept away.  Your openness is essential to both reading this book and living, as I will not be providing intellectual proofs of what I say.  This is not a scholarly book, where arguments and logic prevails.  This is a book of letters, written to you Dear Reader as well as to important people and concepts around you.  I ask that you read me with your heart open and judge for yourself if my words resonate within you.

In writing this book, my deepest wish is to connect with you through the emotions we share, simply because we are both humans and capable of the same feelings.  My key assumption is that there is a universal humanity within us all; that we all share the ‘essence of humanness’. This means that, by virtue of being human beings, we are fundamentally the same: we crave, we yearn, we feel pain, and we love.  While the objects of these sentiments are specific to a particular life, at a particular time and place, the feelings themselves remain universal.  Hence, it is by a shared understanding of what it feels to be human that we can connect with all our fellow human beings. Empathy is the key to knowing ourselves and others, to rejoice in all we share and discover how we differ.

So while I don’t know you (the socialized individual), I feel I know the you within (the human being seeking to thrive).  I wrote this book to speak of and to this core of our humanity.  If I am correct in my impressions of our fundamental human nature, you might feel that I have written these letters for you personally, or even better, that you could have written these letters yourself !  I sincerely hope that you recognize your voice, your angst, your regrets and hopes.  As a bonus, may these pages give you ways to express more of how you feel to those you love.

Herein, I share my most precious convictions, values, beliefs and thoughts.  I’m voicing the ideas that I hold dearest and I am taking a moral stand: what follows is how I believe one should live.  But let me be crystal clear: this book is full of mytruths, ideas that make sense to me.  In these pages, I wish to share them with you because, first, I do what I preach: I shall take my place in our world through speaking up !  I am willing to lead by example and can only wish that you will follow this philosophy to a more human life.  I also have an intuition that these ideas will make sense to you too; that you will actually recognize our humanness within my point of view.  Hence, what follows might be my subjective truths, yet I believe there might be some universal insights of relevance to you.

In that, this book is a paradox.  It asks you to keep an open heart and put yourself in the metaphorical shoes of both me – the narrating voice – and the recipients of my letters.  By empathy, I hope that you will feel moved by the plea of our descendants, that you will be inspired to be radically honest with those you love, that you will re-consider your place in the universe and the purpose of your life. Throughout, I ask that you entertain the possibility that we – humanity – could hold dear different values and live happier as a result.  And while I appeal to your heart, I ask that you maintain intellectual independence. In whatever conclusions you reach, I urge you to actively choose for yourself: for if you make conscious choices (ie: to be silent or not, authentic or not, egoistic or not), at least you are aware of your life-shaping powers and can assume the inherent responsibility for your actions and omissions.

I am transparent about my intentions here because I need you to remain vigilant about what you adhere to.  Only by being aware and selective of what you believe can you be your own human.  If only one sentence could summarize the Enlightenment, it would be: “Sapere aude! Have the courage to use your own understanding!” (Kant, 1784)  So, dare to be enlightened!  Exert this discerning power over your beliefs, evaluate what you hold dear, and let yourself be swayed by your own inner voice, not what I (or anyone else) say.

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Note to self:

Be open of heart and intellect.  Feel my words.  Yet dare to honor your responsibility to understand and choose for yourself.

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Dear Truth Seeker,

Didn’t you get the memo?  In 2016, we entered an unchartered territory: the post-truth world ! Beyond the hilarious potential for misquoted politicians[1], have you ever stopped and pondered what this word – and the world that it represents – even means ?

As an adjective, it’s defined as: ” relating to or denoting circumstances in which objective facts are less influential in shaping public opinion than appeals to emotion and personal belief”. (Oxford dictionary)

As a concept, it implies that rationality – the use of reason in decision-making – is losing importance relative to its counterpart, the ‘passions’.  I herein use the concept of passion as broadly as possible: it can mean what you love (or hate), what you are attracted to (or fear), anything you strongly react to, including your religion and your traditions.  Passions usually come from the heart, from the gut, from the groin; they are visceral and cannot be easily explained in words.  Justifications may emerge after the fact, but passionate acts are often sudden and unpredictable.  And by definition, not necessarily rational.

In itself, this human ambivalence between rationality and sentimentalism is not a new phenomenon.  In the 18th century, as modern science was gaining importance in society, some philosophers questioned if reason could make the world a better place. Jean-Jacques Rousseau claimed the negative; that the pursuit of arts and sciences corrupted the natural compassion of human beings.  Obviously, men of learning continued to study the physical world, gaining for humanity both knowledge and eventually great control over our environment. Fast-forward to the 21st century, we can’t deny that we hugely benefit from the technology that our brains created. But neither can we deny Rousseau’s conclusions: compassion is certainly not the leading value of our time!

While it is easy to acknowledge that science and technology improve our standards of living, it is not self-evident that they make ‘our world a better place’.  This assessment requires a moral judgment.  Science, through its concern with objectivity and experiments, can hypothesize the advantages and disadvantages of alternatives, show the fallacy of assumptions, and even model possible consequences.  But rationality alone cannot make moral choices on our behalf; we can be informed by reason, but a moral choice can never be dictated by reason.

Hence, our entering the post-truth world is a symptom of our ambivalence with reason.  In the last 250 years, we – humanity – have been accustomed to seek solutions to our problems by rational and scientific means.  But this intense focus on the scientific has crowded out other methods of seeking knowledge.  Beliefs in scientific truth even lead to the dismissal of religion as an accepted source of knowledge.  But no matter what tradition of knowledge one favors – the scientific, the religious, the subjective sentiments or intuition -, when it comes to moral choices – which include political choices -, there are only informed opinions and value judgments.

In this sense, our invention of the word post-truth finally acknowledges that there is no absolute truthto be found.  If our common goal is to ‘create a better world’, then ‘what’ this world should be can only be decided by our morals, our conscience, our hearts.  For the ‘how’, we can rely (at least partially) on science and technology.  Still, moral values lead history forward, even if it is to value science and rationality above all other methods of knowledge.

 

TO BE CONTINUED …

[1]Which culminated in Rudy Giuliani telling us that “truth isn’t truth” in August 2018.

Wide open clutter

The flight didn’t begin on an auspicious note.  I had a window seat, and as the plane taxied left onto the runway, I could see a FedEx plane a few miles out on final approach, making a lazy turn to line up with our runway.  Our runway.  The one we were on, and were about to use for takeoff.  The pilot fired up our engines just a little and scooted back off the runway to the left, making a quick semi-circle, and a few seconds later the giant DC-9 dropped onto the runway with screeching tires.  I could only see its reflection in the mirrored windows of San Antonio’s A terminal.  The DC-9 is one of my favorite planes; it’s got the tail tri-jet configuration that never competed effectively with what Boeing and Airbus came out with and eventually led to Lockheed’s exit from commercial aviation.  But while it was a thrill to see it land so close, I was wondering who the knucklehead was who let us get onto the runway while it was about to land.

Continue reading “Wide open clutter”

Different sides of the coin

Leaving Canada is always a bit of a downer, but Sunday was worse than usual.  I spent the weekend on the shores of Lake Ontario, having the privilege of seeing my friend and co-contributor Viktoria and my other dear friend Walter get married.  It was a lovely ceremony, wholly self-produced by the two of them (well, mostly by Viktoria, I think I can safely say).  Saturday was spectacular, with the kind of sky that only Canada can create – giant slabs of thick white cloud against a brilliant deep blue September background, trees shimmering yellow and light green as autumn began to take hold, the lake rippling with whitecaps from a western breeze.

Indeed, that breeze was the kicker – the ceremony was outdoors, complete with dogs frolicking around the happy couple, poetry and video links with grandparents falling silent against the wind.  While it wasn’t long, the ceremony was long enough for the cold off the lake to bite into everyone’s core – well, everyone except the happy couple, both riding a high of love and relief and satisfaction that the whole thing was finally coming together after months of preparation and hope.  We in the crowd huddled closer, shivering, wondering when the bar would open in the sheltered tent and when maybe, just maybe, we’d be able to feel our fingers again.  I had arrived earlier in the day with a late summer tan, but had quickly turned an early winter blue.  The dog stayed by me, I think sensing my old dog’s absence – they were good friends – but also being a pal and sharing his body heat with me.  I’m glad I’m good with dogs.

The ceremony and the speeches afterward keyed off a similar, resonant theme: we have one life, only one magnificent life, and if we are lucky, then we will see our own individual wonder and make the most of it – which, when you think of it, is an interesting message for a wedding ceremony, which is usually keyed off of some message of union or the match of the couple or the like.  Those other messages came up fairly often, of course – but at its core, the bride and the groom and their family all marvelled at how Walter and Viktoria both are simply beautiful, amazing individuals, who are making the most of their own beauty.

Viktoria and Walter are not a typical couple.  I needn’t get into details – that’s for them to do if they choose – but they are unconventional in about every way except for the fact that, in this world of shifting genders and sexualities, Viktoria is a woman and Walter is a man.  But what makes them particularly unusual in my experience is that both of them have embraced their own lives as individuals and accepted both the costs and the benefits of doing so.  And yet, they’ve still turned outwards from their individual existences – despite plenty of setbacks which might have taught them otherwise, which might have led them to retreat away from the world – and they have embraced the exponential expansion that can occur when we release ourselves to the love of others.  They are both whole individuals, that is to say, and not simple individuals at all, who merely line up to regular, “normal,” broadly accepted societal forms.  They are unique and different and sometimes not “normal” at all, thankfully.

While organizing her wedding, running a small business, hiking the Appalachian Trail and a provincial park on Lake Huron, embarking on an ambitious program of reading and study in philosophy, finishing the bathroom in their home, and dealing with the drama of an extended Quebecois family, Viktoria also somehow has found time to write a new essay for the website – this time on the very timely issue of the conflict between traditional society and the emergence of what she calls hyper-individualism, what she and I elsewhere have referred to as radical individualism.  This is the philosophy that she and Walter (and, I hope, that I too) embrace in defining ourselves and in the way in which we try to enter into dialogue with others and with the broader world.  I won’t repeat her argument but I’d ask you to read the essay.

I’m going to diverge from her argument, though, because from the way she painted the alignment of forces, one might think that hyper-individualism and traditional society are starkly at odds, and I don’t actually think that is the case.  It’s true that we live in a secular age, and as I’ve written elsewhere, Charles Taylor and others have compellingly described a key foundation of secularism as the emergence of an individualized sense of self, which informs even the expression of traditional values and institutions.  But that indeed is why I don’t think individualism and traditional society are truly at odds.  Rather, I think Viktoria alludes to a far more powerful opposition which is at work today, namely, the fear that animates much of the conservative or reactionary retreat into older or established traditions and institutions, and the openness which characterizes what one might call a progressive stance.

What I’d note, though – and what I think Viktoria establishes in her essay – is that those who are “progressive” in demanding the acceptance of individual expression are not necessarily open at all; they can be just as deterministic, just as blind to the possibility of change and exchange and dialogue, as those who are more blatantly resistant to change or inclusion.  Saying that “we are riding a river inevitably winding towards a sea of diversity, inclusion, and the dignity of all individuals no matter what their expression” is just as closed-ended, just as freedom-robbing at the individual level, as saying that “unless we return to a recognition of God, country, and family, our society will dissolve into chaos and violence and disrespect for one another.”  The former expression might seem a little happier (or wide-eyed, or utopian, or foolish, depending on your preference), while the latter might seem more dystopian and grim; but both essentially rob the individual from having anything other than a choice between being a part of a noble future or being an instrument of perdition.

The freedom to choose between a right and a wrong outlook or philosophy, is not a choice and is not freedom.  Freedom is the ability to live one’s life while recognizing the reality of others doing the same so as not to be worried about the likelihood that you won’t perfectly align with them.  Individual freedom involves the confidence to know yourself, but also to be strong enough to allow for others – and, in the ideal case, even help others – to find their own expression, even if it diverges from your own values.  As such, freedom requires putting aside deterministic views of evolution or of a particular future state that you expect to come about.  Instead, you accept your role in a universal experiment, and with confidence and without any sense of disempowerment, accept the fact that the experiment itself is beyond your understanding.  I think Viktoria would agree with me here and, also, she would say that this is at the heart of hyper-individualism.  My point, though, is that one can be conservative with respect to institutions and how one sees society as a construct and still be hyper-individual and have that released perspective on fate – just as one can be enormously progressive with respect to individual freedoms and the need to respect our individual preferences while still being deterministic in understanding the evolution of our experience in time.

This all probably feels somewhat irrelevant and removed from seeing Walter and Viktoria get hitched on a (frankly, predictably) cold late September weekend in eastern Ontario.  But I bring it all up because what Walter and Viktoria did in getting married was, in its way, just as radical as their own ability and willingness to express their own, unique, totally beyond the understanding of most of society individualities as solo man and unmarried woman.  They entered into one of the most conservative of institutional forms – marriage – not because parents demanded it (although the parents involved were not unsupportive), or because they wanted to “normalize” something, or even for cynical tax or legal reasons.  They did it simply because they believed in the institution and in its relationship to what they both hold most dear, which is love.

The two of them have not had much luck with society’s normal institutions, frankly.  We should not have been surprised had they rejected marriage entirely.  This is Walter’s second marriage, the first being very good in many traditional ways but also a binding, constraining trap that took away his own need to be himself.  It’s not like he’s some kind of raconteur; that’s not it at all.  But he is a man of service, of kindness, of support.  He found himself in a marriage where those parts of him – that essence of him – was covered over and consumed by very traditional white male North American mid-20th century expectations of needing to lead, to conquer, to possess and to dominate.  That’s not Walter; he’s a much better person than any of that.  But in the “tradition” of marriage, he couldn’t escape, except when he did.  In Viktoria he has found someone whom he can support – sometimes by learning how to work a backhoe, sometimes by simply being the caring soul that we all wish we had in the background of our own lives – and he doesn’t need to lead, chest out foot forward, the way his late 20th century Canadian male background otherwise demanded.

Viktoria has the power and the expressive potential and the sheer energy to create new worlds on her own – and she does.  She makes Elon Musk look like a misbehaving lazy sot (though he does seem to be a misbehaving sot, one must admit).  Indeed, the wedding was somewhat comical because of how deeply it was her wedding – she clearly had done so much of the work, not just physical work but the imaginative process of a unique ceremony and event.  But as she said in her wedding speech, she has so much potential and power that she runs the risk of drifting, of losing her way.  She is looking for ground just as Walter wishes to be the ground for someone flying towards the moon.  She and Walter were fired by their wedding planner because what she wanted – and what Walter supported her in wanting – was just too far away from the normal blueprint to be understandable to such a planner.  She wants to re-imagine the world and she has the energy to put it into being.  Why, in heaven’s name, would “marriage” be appealing to such an innovator?

Well, simple – because while the traditions and norms of marriage are irrelevant to them, the foundation they see at its heart – the expression of love, the public and explosive expression of that love, and the human ritual of affirmation and of bringing together their diverse community of friends and family in such a ritual – was exactly in alignment with what they wanted to express of their own joy in each other.  Marriage in its traditional expectations is irrelevant to them; but marriage – in its traditions of love and the expression of that love – was an ideal fit.  As individuals, they fit like a glove – a man drawn to service and to support, a woman who has struggled to find her center because of the rotational power of her own ambitions and abilities.  And despite what we may outwardly have expected, the two of them also fit with marriage as a form – not the norms that Walter found oppressive, or the expectations that Viktoria would reject out of hand anyway, but the core of it, the vision of love that they both see, a public expression and celebration and collective embrace of their love.  In return, they did not accept the community’s expectations imposed on them via the institution; far from it.  Instead they asked for and received the reverse, the community’s embrace of their vision.

Instead of buying into a societally imposed vision of a relationship, they were quiet revolutionaries, co-opting the institution of marriage without throwing away the outward forms, in a way which I think is actual far more radical than just being a “hyper-individual” who rejects traditional institutions in whatever form they come. While still embracing the ritual and (some of) the outward trappings, they stripped away all of what to them was the nonsense of the institution, and replaced them with new forms which are powerful and resonant for them.  And they instead of saying to us that “we buy into your norms,” they made a powerful ask of us as co-celebrants: help us, keep us on our true path (not the path of your expectations of marriage, but definitely on the path of our own desires even as they may change), and be a part of this marriage by virtue of being here at the start.  They saw the good at the core, and embraced it; they saw the irrelevancies around the edges, and they ignored them; and they wrote in new elements which were essential to them, and they asked us to join them in building their own, novel, personalized, unique institution – even while using the names and some of the vocabulary of the older box.

Thankfully, they also fed us well.  A note to future revolutionaries: please make sure to get top notch catering help, or at least, make sure your revolutionary ranks are swelled with grocers and good chefs.  It helps.  Really.

A friend of mine asked me a couple of months ago, on a drive towards a hike, if I wanted to get married again.  I didn’t know what to say and stumbled through what was probably a lame answer.  Because the real answer is that I don’t know.  What I do know is that I want nothing to do with my own mistake in getting married before, when I was married institutionally.  I want to find someone who matches me, with my strengths and weaknesses and faults and talents, not perfectly because that’s not possible but at least roughly, and who brings their own strengths and weaknesses and faults and talents, and together, we both want to learn and grow and become something far greater than we could be as individuals alone.  (Also, I come pre-loaded with a child and just people in general, so be prepared for that.)  Marriage as an institution is irrelevant to any of that, and I actually don’t even think you need to have any of the traditional trappings of most relationships – that person could be anyone if you’re open enough, if you’re both open enough to the possibility of happiness (and if you fancy the other one’s sweet body, too – that’s important).  But if the other person was of a public bent – much like Viktoria, in her way – then yes, I’d support the idea of marriage, in our own key and with our own definition, because that would be a key part of our love.  And the template’s there, so why reinvent the wheel?  But if the other person was of a private bent, then no, I wouldn’t want to get married.  I’d love just as deeply, just as permanently, in both settings – hopefully as deeply as Walter loves Viktoria and as deeply as she loves him, and just as hopefully, I’d be loved as deeply too.

Viktoria’s essay presented a kind of battle royale scenario between tradition and individualism, a false dichotomy, but her own wedding was a beautiful amalgam, of the type she was really writing about.  The future will not be some undefined “everyone loves one another regardless of their thoughts” utopia, nor will it be a Handmaid’s Tale horror of post-Trump authoritarianism, as the left solely defines its two live-free-or-die outcomes.  Nor will it be an idyllic return to Eisenhower administration Anglo-European capitalist affluence and power, or a dissolution into a depraved, violent, multicultural and multilingual hellscape, as the equivalent take-it-or-leave-it outcomes are promulgated by the far right.  No.  It will be a construct, a compromise of institutional forms and individual creations, sometimes good and always in need of improvement, and it will react to cosmic change (solar storms? magnetic field changes? climate change?) and more mundane crises (people growing apart? jobs lost? waning desire for Chinese takeaway?) in ways we can’t predict.  It will be a field in which our freedom of expression will meet with external challenges and the accrual of historical detritus that requires addressing, and we’ll all figure out what comes next.

What Viktoria and Walter showed us this past weekend, in other words, was that freedom and union are not opposed.  Uniting with another isn’t giving up anything – it allows into both partners’ lives the possibility of a grander field of play, without losing any of the potential we bring to the union as individuals.  If we’re afraid, or if we’re unimaginative and stuck in traditional ruts, then yes, we’ll ignore the possibilities and eventually feel trapped and stuck and lost and suffocated and alone.  But if we’re confident and brave, and if we put aside what the world of the past has shown us and look at what is possible in all worlds, we’ll find a new way.  And it will be good.

In other words, we can create a perfect wedding and perfect marriage – both of which are perfect due to their failings.  Perfection on this earth only occurs because the failings are there too.  On Saturday night, the piano guy’s stirring rendition of “Benny and the Jets” stuck in my head like a gunshot wound, I left the perfect wedding behind me – which was too cold, which didn’t have enough dancing, which had too many old people who just wanted to get home to bed.  It was perfect.

But on a Sunday, driving alone, no dog, no partner, no friend to join me, just CBC Sunday radio programs and the OnRoute rest stops every 100 kms or so, I felt a grim melancholy.  The night before, I had given my speech at the wedding – a short one – and sat down, mismatched in two sweaters, two jackets, and a touque, shivering and sipping my scotch in a corner.  Then in the morning I listened to the conversation at breakfast, looked at the wedding pictures and oohed and aahed as was expected (and was deserved).  Their dog sat by me and squeezed his head against my lap and asked for as many belly rubs as possible.  Then I packed my car, Walter and I had a final goodbye, and I drove off down the dirt road from their house by the lake.  Speeding on the 401, I felt keenly the absence of the partners I had left behind on the lakeshore; I missed the conversation, even if I was mostly just a listener, being the strange “philosopher” friend amongst the rural Ontario and urban Quebecois audience of the wedding.

I filled the tank a few miles from the airport, and the wind was picking up again and my fingers lost feeling as they gripped the pump.  The airport air conditioning was on too high, probably still not having been adjusted to autumn temperatures, and I kept my jacket from the Alberta bank on while I drank a couple Caesers in the bar.  I saw Viktoria’s post pop up and I smiled.  I’d have something to do on the flights south, back to a foreign land where I’m definitely on the wrong side of the divide between individuals and tradition, between love and fear.  I’ll survive.  I have something to write about.

The Revolutionary River

This week-end, I read this op-ed in the New York Times: ‘We are not the Resistance’, by Michelle Alexander.  I suggest that you read it; it is relatively short.  But for my purpose, the key point was this: she argues that resistance toward Trump is only one episode in the long social struggle for human freedom and dignity.  She argues that this evolution toward human freedom and dignity is, by the words of Vincent Harding, “like a river”.  While the speed at which we descend the river may vary across time, the destination is set.  (Utopia?!? She doesn’t care to paint us a picture of it).

I truly disagree with this brand of social determinism.  Yes, I can see – like her – that the trend in history has been toward more human freedom; for slaves, for common (ie: unlanded) man, for woman, now for LGBTs.  However, I can also see the forces of traditional power continue to resist these changes, often undermining them in more subtle but no less pervasive ways.  We might no longer own any other human beings, but the working poors are still living with great uncertainty and without assurance that they will have the basic necessities of life.  We might all have a vote, but the power of campaign contributions continue to outweigh ‘popular feeling’ in influencing the nitty-gritty of law-making.  The economic power of the rich is unchecked; as shown by the runaway inequality of our time.  As for woman, yes, we are rising to equality; yet, the #metoo movement has shown that men’s attitudes have not changed as fast as the politically-correct slogans would suggest.

Yes, the trend is toward more human freedom and dignity for all – but the counter forces to that trend are such that the direction of social evolution cannot be pre-determined.  And more importantly, it is not preordained that this trend will continue.

To support her thesis, she reframes Trump as himself the ‘Resistance’ against this “…new nation struggling to be born, a multiracial, multi-ethnic, multi-faith, egalitarian democracy in which every life and every voice matters.”  She seems to forget that Trump was democratically elected by the majority of the electorate college.  He might act like a tyrant today, but he was elected by a population, in an institutional form that might be two hundred years old but that still exists with well-known rules and norms, that desires order when all they feel is anarchy rising.

And that, my dear reader, is also a ‘natural’ reaction.  Obviously, Trump didn’t sell the same type of hope as Obama.  But what Trump promised – order and superiority of the strongest – appeases our fear of a future that we know to be uncertain.

With the pace of technological evolution, constantly causing social dislocations, and a labour force still recovering from the aftermath of the financial crisis, everyone – not just the elites, financial or intellectuals – now intuitively knows that their lives circumstances, including their economic livelihood, are bound to change several times within their lifetime.  This pace of change is unprecedented.  Ms Alexander extrapolates her trend toward human freedom from a past in which progressive changes took generations.  Furthermore, she glances over the fact that some of these changes, like the ending of slavery, took a civil war to settle.

The pace of change today, especially since it is compounded by the spreading effect of information technologies, is creating a very unique time in history.  We are at a threshold.  Toward what, I do not know: I do not have Ms Alexander’s convictions in our destiny in human freedom and dignity.  I am just too aware of the power of the reactionaries.  People profit from the world as it is today, and those people do not join the ‘band-barge’ flowing down the river.  They conspire, undermine, contrive.  They usually have the capacity to capture the existing power structures, and use it to their advantage: Trump is clearly an example of that.  Because he had financial power and celebrity status, and promised to fight the apparent lack of order of our era with good-old paternalistic sternness, he was able to become president.  One who cares about progressive changes cannot dismiss his presidency as a stroke of luck.

I was deeply touched by the essay because, of course, I applaud the sentiment.  Radical freedom and human dignity are great aspirations – I share the desire that they will be key pillars in our future.  But her op-ed shows wishful thinking.  One cannot win this ideological war without knowing one’s enemy, and giving them credit where it is due.

Because it is an ideological war.  It is not only progressivism against traditionalism – though one’s attitude toward or against change is an important sorting characteristic.  No, the novelty of our time is hyper-individualism.  This degree of personal freedom, especially in choosing one’s values, clearly threatens social order.  Radical individualism is perceived as a threat to social order not only because it challenges the established social structures, like the Churches and ‘traditional’ family values, but it raises doubt on the very idea that there can be social norms applied to all members of society.  While some people embrace the freedom to define their values (usually the previously marginalized by social orthodoxies), others (arguably the majority) still prefer to defer to cultural authorities (Church, State, Patriarch).

Hyper-individualism is pitting both camps head-on.  The proponents of hyper-individualism maintain that social cohesion necessarily constrains personal freedom within a certain range of actions (the social norms), and thus requires the exclusion of certain sub-groups (those who don’t abide by the norms), creating a us-vs-them mentality that is antithesis to personal freedom and the dignity of all.  The opponents of hyper-individualism perceived in it a ‘free for all’: which it is since individualism implies ‘free for me’ and the reciprocity allows others ‘free for them’ too.  In absence of moral precepts around which radical individuals can coalesce, there is great difficulty in maintaining group cohesion and collaboration, which are essential if society is to remain an organizing force and not descend into anarchy (where the wealthiest, the most bullish, the strongest prevails).

Ms Alexander recognizes this fact, noting that the current ‘resistance’ is organized only insofar as it is against Trump – the man.  If Trump’s resistors were to pursue a positive goal, they would dissolve into thin air before they could formulate what that goal is: just like the Occupiers, who were another expression of this underlying cultural revolution.

Our historical path shows a progressive enlargement of ‘who matters in group decision-making’.  It started with the village chief and his entourage, who later became king and aristocracy.  The first democracies only included property owners, where even other forms of wealth acquisition (like the merchants) were excluded.  Fast forward millenia, now everyone has a vote.  But the institutions put in place to mediate political decision-making predate the enlargement of the constituency.  The broader citizenry, both in terms of number of people and in the diversity of their values, is therefore constrained by an institutional structure that was not meant to include such a range of concerns.  We – humanity – are in unchartered territory here.  We have never tested how a society composed of hyper-free individuals can collaborate to create new institutions to represent their diversity.

This matters, a lot!  With his quote of Javier Cercas (on Arts and Craft), Mark Hannam points out that: “by using old forms the novel is condemned to say old things, and only by using new forms can it say new things.”  This applies to political structures too!!!

In the mean time, before new political structures can emerge, we are in for quite a bumpy ride!  Humans are very uncomfortable with anarchy and uncertainty, even if only metaphorically in the moral, social and political spheres.  Right now, Trump is as much a source of uncertainty as the hyper-individualists; this is in part why he is resisted (including by his close aides, as shown by the anonymous op-ed).

Notwithstanding her wishful thinking, Ms Alexander’s purpose and conclusion are valid.  Her primary purpose is to reframe the current grass-root resistance against Trump in terms of a revolution in favor of human freedom and dignity – one with a long lineage of successful battles.  I agree: there is a greater chance that we will get the future we desire if our goals are aspirational and our efforts are pro-active.

As a corollary, her conclusion is that resistance alone will not suffice.  We, the hyper-individuals, have not yet found a way to come together into a common pro-active movement.  We are not – yet – a revolution because we do not have a united voice.  We are a cacophony – and in recent years, there is more yelling than conversations going on.

For my part, I will add that, most importantly, we have lost sight of the fact that our radical individuality – the personal freedom of choices that we hold so dear – has led us into fragmentation, which itself serves to maintain the status quo very well.

I will not claim to have any solutions here.  But if, as Ms Alexander suggests, the various fragmented resistances understand implicitly that incremental changes alone will not bring forth the changes we desire, then we have to start imagining – collectively – what it is we desire.

Here, thinking that our destination is preordained does not suffice!  It is even counter-productive, since it absolves us from the responsibility to collectively define the future we want.  We want a sustainable planet; we want economic justice; we want human freedom and dignity.  But how will we embody those values into our institutions, into our culture, into our social norms?  By following the revolutionary river?  Sorry, this is not sufficient.

We need to map our way forward.

Anniversaries

Today is the tenth anniversary of the largest bank failure in US history, which is an event rather close to my heart.  The bank was Washington Mutual, at the time the fourth largest retail depository in the country, and unlike the recent anniversary of the failure of Lehman Brothers, it is unlikely that there will be any news items commemorating the failure.  The Financial Times won’t run an article about the employees who were there at the time and what they lived through and what they learned.  Lehman was a bigger institution, of course, and its failure – a simple collapse, with the financial world completely uncertain of what would take place next – was far messier.

But Lehman wasn’t a bank – it owned a small thrift, Lehman Brothers Federal Savings Bank, but tellingly, that bank simply ceased operations and paid off depositors without incident.  Lehman was an investment bank, which in the United States meant that it was really a securities brokerage firm that was transformed by the miracle of derivatives into something different, less of a broker which bought and sold securities and more of a warehouse for offsetting risk positions.  None of those obligations were “deposits”, and while many of them had the same monetary effect as banking transactions, Lehman’s balance sheet positions had little to no direct impact on individuals (well, putting aside the extremely wealthy individuals who may have had the capacity and legal ability to trade derivatives).  Lehman was, in essence, a giant storage unit.  Because it had been profitable, and because “the industry” trusted Lehman – institutional trading and funding is and always will be a confidence game – it used the earnings capacity of the storage unit to enable it to convince people to lend it lots of money on short maturity, and used the borrowings to then buy longer-dated, less liquid assets.  When the confidence of the system broke, and Lehman’s short-term borrowings matured without its ability to refinance them, its capital quickly disappeared – the capital which allowed regulators to be comfortable with Lehman running its storage unit.  Lacking any more flexible tools, the regulators told Lehman it was in violation of the rules associated with storage units, and Lehman was forced to fold.

Washington Mutual was very different.  I’ll use the personal plural “we” and “us” here because I was a mid-level executive in the bank’s treasury department, and I had a fairly central role in navigating the course of the bank’s failure.  We failed but we did so in a setting where the rules for failure were well-known, and we failed a kind of financial warehouse which was (and remains) well understood by American regulators.  We failed in the right way, and thus, no one – except those of us who were there and who loved the bank and remembered its brighter days – will remember it.  We failed well, and in that lies a lesson.

How the global financial crisis happened

Other people have written cogently about why the global financial crisis occurred.  A frequent commenter on this site, Mark Hannam, recently wrote a fine piece about the why and, by extension, where blame lies, and earlier this week Ray Dalio, head of Bridgewater Associates, a large hedge fund complex, released a co-authored book on why such crises are historically tractable to analysis and understandable as part of the cycle of capitalism.  But the how has been relatively glibly described, at least in my readings (which are as broad as I can make them – again, I lived at the core of this particular crisis).  So before I talk about Washington Mutual’s specific failure, I want to set the stage with how this particular systemic collapse occurred.

I’ve read Bridgewater’s book (I read fast, and it’s free online), and nothing in it was particularly interesting.  At its core is a description of the lifecycle of credit bubbles, which really isn’t a lifecycle of bubbles but a description of the cycle of capitalism.  At any given time, we are in some part of a six stage cycle:

  • Stage one is “normal credit creation”: Capitalist systems create credit – money – when participants in aggregate have a more or less equilibrium attitude towards the risk of repayment failure and the opportunity of profitable returns from lending to businesses and individuals.  In this stage, credit expansion is approximately equal to the rate of population growth plus the rate of productivity improvement plus an inflationary rate targeted by central banks to allow for long-term nominal debts to be extinguished at par without undue risk of those nominal debts becoming unserviceable due to the impact of deflation.

That’s not a simple concept, so let me explain in more detail.  If the aggregate money stock’s value with respect to the aggregate value of all stores of value (ie., “stuff” that can be bought and sold, like houses and artwork and shares of stock and dollar bills and – well, you get the picture) remains constant through time, then a debt – the promise to repay a given amount, obtained today, in the future – denominated as $100 today is still worth $100 tomorrow with certainty.  But the aggregate money stock does not remain constant.  If the aggregate money stock falls over time (which is deflation), then debt denominated as $100 yesterday is actually only supported by the potential value of less than $100 tomorrow.  That makes paying it back more difficult for the individuals of tomorrow, who have less value of “stuff.”  If the aggregate money stock increases over time (that’s called inflation), then the ability of people to repay yesterday’s debt which is denominated at $100 is relatively easier.  If we accept the idea that what we really want is for $100 yesterday to equal $100 tomorrow, then oddly, we need to actually build in a buffer of very mild inflationary trend in monetary value so that, when the system experiences “normal” volatility and risk, it doesn’t encounter sustained periods of time where $100 yesterday is unable to be supported by new asset values today.

This has always been the case – in aggregate – although in an era where money was thought of as “gold” or some other natural asset, it wasn’t understood as such.  In a world where people accepted “absolute” values in everything, monetary value was also absolute – nonsense of course; value is a human arbitrary determination and always has been, but then again, a world in which absolutes of human construction are thought to exist always will be nonsense.  Perhaps the economics’ greatest contribution to the human experiment is the way in which it has allowed us to quantify the fact that there are no absolutes.  But I digress.  The point here is that in the “normal” or “stable” part of the credit lifecycle, credit expansion remains in a kind of quiet equilibrium.

Interestingly, though, the need to maintain a buffer of inflationary monetary growth sows the seeds of a credit crisis.  Over time, that buffer slowly increases asset values in nominal terms – that is, in terms of the numeraire in which value is expressed (units of dollars or pounds or euros or whatever).  That leads to stage two.

  • Stage Two is “credit expansion”: As asset values slowly accumulate, lenders start loosening the terms on which they will offer credit.  Why?  Well, easy.  First off,  human beings are learning creatures – which means what’s happened in the past seeds future behaviour.  If asset values steadily rise, then the human beings who make lending decisions will, over time, become complacent about the likelihood of future increases in value.  And because the need to have a buffer on value creation is accepted as a given, they aren’t necessarily wrong – although we in theory we should always remind ourselves that the modest inflation built into monetary expansion expectations is just a buffer, and should be ignored for the purposes of underwriting future value.  But we don’t. At this point we’re in stage two of the capitalist cycle: real credit expansion.  Note that at this point, credit expansion may be good – for example, when very long term infrastructure is financed which will have multiplier effects on economic activity, like railroads and ports and core research and development.  That’s why some credit expansion is a good thing – but it usually proceeds neatly to stage three.
  • Stage Three can be avoided through policy, but in historical practice, it’s only deferred.  We’ll call it “bubble inflation”.  Stage three takes place when credit expansion begins to accelerate to the point where, even with modest inflationary floors built into the system, future asset values cannot support present lending expansion.  In this stage, shorter lived assets are being financed in the expectation of above-inflation rates of value accumulation, and without regard to multiplier effects.  In the years leading up to the financial crisis, this was when mortgage lending started expanding rapidly.  This stage usually doesn’t last long but, because of deferral actions, it can be sustained longer than one might otherwise think.
  • Stage Four can be described as “bursting the bubble.”  It doesn’t require much; a small group of suddenly risk-averse investors – or short sellers – can trigger it.  Basically, in stage three, the system requires continuous expansion to support the expansion of asset values.  If that expansion takes even a short pause, some debts will become due without the support of asset values to repay them.  These small failures quickly erode the overall system’s belief in asset value expansion, and more debts are called instead of being refinanced.  Acceleration in asset value deterioration occurs as failed debts force the sale of assets into “fire sale” prices, leading more lenders to believe their lending is at risk – remember, we’re a learning species, and recent experience will strongly impact our expectations of near-future potential events – and they will also call in debts.  This leads to a rapid destruction of asset values, and in the worst case, will lead to an erosion of belief in the nominal value of money.

At this point, Dalio and the Bridgewater people assert that there is a kind of path divergence.  Either a capitalist system has control over the nominal quantity of its currency or it doesn’t; in the former case, the system will create new nominal currency and thus expand the nominal value of assets via inflation.  In the latter case, there will be an absolute collapse of values until such time as normal human needs force the system to restart – albeit with much lower activity, and thus much lower real value.  That essentially jumps the system to Stage Six, which is a slow recovery of activity back to Stage One albeit from a (potentially) lower starting point.  This can be observed in plenty of economies in the 19th century, for example, where the gold standard meant that most monetary systems lacked any control over the amount of nominal money inside them.  Depressions in those economies often resulted in decades of poverty.

Stage Five, though, is available to those economies which have full control over the absolute amount of nominal monetary units available in which to denominate relative value of assets.  In those economies, the control function – a central bank or a government – simply prints money.  It can lead to a hyperinflationary cycle if the control function is corrupt or incompetent, but in modern economies, we seem to have largely mitigated those risks, and with a robust but controlled printing press (Ben Bernanke famously called it “helicopter money” – dropping $100 bills from helicopters), the monetary control function can essentially force a return to nominal inflation by supplying more money than the broken system “needs.”  This leads to inequality and (one might argue) injustice: those who owned assets before the bubble burst, and either had financing terms which didn’t require repayment into the bubble bursting or who were fortunate enough to own them outright, suddenly see the value that they possess in nominal terms stabilize and, relative to those who owned them on pre-bubble credit terms, increase.  Those who were unfortunate enough to be caught in the credit destruction Stage Four of bubble bursting will become much worse off relatively speaking.  But the reinjection of normalized inflation buffers prevents a full crash, and enables Stage Six to begin.

Sorry if I’m wandering.  Basically, after the Stage Three bubble inflates, the system moves towards the following:

  • Stage Four is the bubble bursting, and the emergence of a free-fall in asset values as lenders call in loans in the face of declining asset values but in so doing, accelerate the fall in nominal values.
  • Stage Five is the intervention of a monetary control function to stabilize values, which may or may not occur.
  • Stage Six is the re-initiation of credit creation, albeit at lower levels than can sustain ongoing economic activity due to the feedback process by which credit creators are influenced by recent events, and thus credit is created at a rate meaningfully below that of population growth plus productivity growth.

Of course, the emotional capacity for human beings to just get fed up with the whole damn thing can intervene – often Stage Four leads to social unrest, war, or some other violence which acts to exogenously reset the system and which itself through violence destroys assets and eliminates their value entirely.  Stage Five, moreover, embeds inequality into the system which makes it more likely that a future cycle will generate said social unrest or war.  It’s fear of that radical change – combined with the real fear that asset holders (ie., the property-owning class, which generally also holds the reins of political power in modern democracies) have of the destruction of value – that normally inspires monetary control functions (usually staffed and overseen by asset holders) to engage in Stage Five remediation.  As a learning species we’re focused on those lessons most recently learned; but as an economic species, we’re also focused on our own personal well-being, and if we kick the can down the road to our children or grandchildren to deal with the consequences, most of us will do so.

So with that background.  The global financial crisis really began in the late 1990s, when a more globally-interconnected world than had been the case in prior years experienced a set of localized crises.  There was the Asian monetary crisis, where localized Stage Four credit bubbles burst in Indonesia, Malaysia, and elsewhere, and there was the US dot-com Version 1.0 bubble which burst.  Both were localized but because they happened in a number of diverse economies more or less at the same time, the US Fed – then as now the manager of global valuation in its role as manager of the US dollar’s nominal value – moved to a Stage Five response by rapidly dropping interest rates and, with the complicity of Congress and the federal policy making apparatus, loosened financial regulation to enable (and indeed incent) the creation of additional credit for non-productive assets like houses and cars.  By 2002, the economies of the world had more or less stabilized and re-emerged into a Stage One phase, but because some of the responses were structural (ie., the loosened regulatory standards), the global economy moved rapidly to Stage Two.

Stage Two lasted from roughly 2002 to 2004.  By that time, the success of the localized Stage Five responses in 1998-2001 had become embedded in the memory response of the overall system, and lenders started believing – quantitatively through models which embedded historical trends, qualitatively through a gradual but accelerating forgetfulness of older cycles which weren’t as resonant in their evaluation process as recent history – that asset values would not, in fact, fall.  Thus began a global process of bubble inflation, which lasted roughly from 2004 until… well, that’s where you start to get into a “he said, she said” debate of what happened where and when to whom.  For me, it lasted until late 2006; for the world at large, it lasted until early 2008.

Why the financial crisis definitely began by July 2007 and no later

In late 2006, Washington Mutual’s various lending divisions started reporting disturbing results.  Namely, borrowers weren’t repaying their loans – which in and of itself was just part of the cycle of lending (not everyone will repay; it’s why lending in aggregate is profitable over time – you take risk).  The borrowers who were defaulting were defaulting in the first three or four months after taking out a loan – meaning that they probably never thought they’d be able to repay unless everything worked in their favour.  In other words, they didn’t want a loan – they wanted equity.  They wanted capital which was extinguishable without risk – which is only created in the form of credit during periods of credit bubble inflation.

However, the fact that they couldn’t repay meant that the credit bubble had already reached maximum inflation.  Someone else out there – probably their own liquidity availability – was calling in their loans.

Now, this was invisible to most credit market participants in 2006.  That’s how Stage Four begins – someone out there loses liquidity, and has to stop their own party.  When one party stops, it makes another party seize up, and so the chain begins.  Washington Mutual just was one of the first banks to see it.  I say that only because I had the privileged position of seeing it early; clearly it was happening elsewhere too.  Countrywide, for example – the largest mortgage lender in the US – was also seeing it, and as a result they started tapping their “backup lines”, the contingent sources of lending they had access to who had granted those contingent lines on the basis that they would be loans of last resort.  We in the US saw it as loan delinquency and loan default data started to creep, and then ratchet, up.  The rest of the globally connected world didn’t pay attention until it was too late, but they were two or three steps removed, and only the most cautious paid attention.  Why?  Well, because we’re a limited learning species.  The data in prior years didn’t demand attention, indeed it incentivized not paying attention because that required energy which, for years, hadn’t been justified by the reward of being right; only skeptics, loners, anti-social types who thought the worst of people without justification would have bucked the trend.

In the nine or twelve months from late 2006 to July of 2007, though, it was only those people who paid attention.  In July 2007, though, Countrywide – to the surprise of everyone – tapped all of their backup lines to the maximum extent possible.  Inside that organization, someone realized that the bubble had burst, and their only hope of surviving was to term out their credit to the maximum time possible – in other words, to try to borrow the money to possess outright their assets for at least long enough to survive a Stage Five response of the system.  The trouble was, their actions signalled to many more participants that Stage Four bubble destruction was in full swing, and thus they initiated the actions that would magnify Stage Four and make it unsurvivable even with their newly tapped monies.  Those other participants therefore tried to tap their own liquidity sources, tried to extend their own monetary supply, and as all parties tried to do so at once, the system realized the assets backing the liquidity were not worth as much as expected, and counterparties initiated a spiralling cycle of credit destruction.

Meanwhile, lending was still taking place, although it was slowly shutting down.  As it shut down, the ability of new buyers to find financing to support asset prices went away, which itself accelerated the pace of asset value destruction.  Keep in mind that during Stage Three, asset price increases support additional lending; stop the asset price increases, and the lending will dry up, leading to asset price falls, leading to the calling in of shorter term debt supported only by those asset prices.  The negative spiral simply accelerates.  Countrywide’s shareholders were lucky; Bank of America – led by management which believed strongly in the ever-increasing asset valuations driven in Stage Three – bought them out in the belief that the dip was temporary and because they wanted to get ever bigger.  Washington Mutual’s shareholders were less lucky because they believed the same thing – why sell out now, when there was a temporary dip in value, when the company would surely take advantage (with its scale and borrowing capacity) of the dip to grow more in the future?  In 2007 we bought back an enormous amount of stock at what still was very attractive share prices.  At least, we did in the first part of 2007; by July, we were aware that we needed to conserve that value internally.

How good failure really happens

One of the things I’ve said a thousand times since the financial crisis is that America is unique because we not only acknowledge the possibility of failure, we’ve engineered failure into our system.  Having worked in finance in over thirty countries, I’m more sure than ever that this is essential – and this moreover is an existential observation.  We build our philosophies of life, of the “good life,” with the idea that we must pursue goodness, without the idea that failure is not only a possibility but it is inevitable in many circumstances.  That idea – that the pursuit of the good is accompanied by the potential for the realization of the terrible – is something that human beings are simply very, very bad at, as bad as they are at realizing that probability is a neutral assessment of chance instead of a negative rejection of success.  But America – for all of its faults – embedded in its constitution the idea that Congress should establish a regime for orderly commercial failure – bankruptcy – which was unique at the time and mostly remains unusual.  Most states view commercial failure as a kind of sin, only allowing restoration of rights and privileges once full “restitution” is achieved.

America, endowed in a special moment of post-Christian deism but still inhabited with the not so much Christian but rather Christ-like notion that forgiveness only comes without full recompense for the sin which has been committed, built into its commercial code the idea that bankruptcy should be quick, should result in the punishment of the bankrupt but not ignore the complicity of the bankrupt’s creditors, and afterwards, should enable all parties to move forward without any lingering questions or arguments.  We all take our pain, in other words, and after the fact, while we might emotionally feel bad, as citizens and as contractual counterparties, we move forward.  Bankruptcy in the US allows for elimination of pre-bankruptcy debts within certain parameters, but it also kills any future claims to the value creation of the bankrupt.  After the Great Depression in the 1930s, this concept was extended to banks with the creation of a proper bank failure regime, battle tested over time, and the creation of a special class of “innocent” creditors – small depositors – who would have their obligations guaranteed by government funds.  Thus even banks – creators of credit, and essential engines in the Stage One through Six cycle above – could fail, in an orderly fashion, with privileged depositors getting their funds while those who had the resources to know better, but lent to the bad banks anyway, would be served their share of pain.

In Lehman’s case, all the creditors were presumed to know better, and were expected to share the pain – but because of the nature of the credit cycle, in Stage Two and Three, many of those supposedly intelligent, should-have-known-better participants, lost their way.  When the human system consisted of isolated money regimes, each of which had only very indistinct and indirect impacts on other regimes and in which all of the regimes essentially tied themselves to a false notion of absolute value in gold, that assumption wasn’t globally deadly.  But once we released ourselves from the falsehood of absolute value, those regimes slowly, imperceptibly, but really lost the barriers that separated them.  In this new world, there is no Stage One to Six in isolation; there might be localized bubbles but because of the lack of barriers – and the lack of barriers is because of information freedom, it’s not because of monetary or export-import or capital barriers – those bubbles will inform credit appetite and learning processes across the entire global human landscape.  And the financial crisis of 2007-2009 was just the first, true instance of that fact pattern.

But local circumstances still matter, which is why Washington Mutual failed and no one remembers or cares or even needs to care, except as an object lesson in why failure management and the acknowledgement of the possibility of failure needs to be a part of any learning system.  My bank emerged from July 2007 knowing that failure was possible, and internally, we did everything we could to shore up our defenses.  We stopped loan origination; we tried raising additional deposits on term; we sold high value assets and we used the ones we couldn’t sell as collateral to borrow on terms from everyone we could.  It wasn’t enough, and because enough of us internally knew that failure was, in fact, an option, we prepared the runway for those who would have to pick up the pieces.  And admittedly, not everyone acted in the same way.  Much of senior management got stuck in vapor lock, unable to act when faced with the possibility – the likelihood – that we would become unable to meet the demands of our depositors when they came due.  But there were enough of us who did get the joke that we were able to prepare the way.  We wired the bank, as it were, to die gracefully – not in the way you wire a bridge to blow up behind you when your army retreats, but instead, metaphorically speaking, we reinforced the bridge to make it as strong as possible, to enable the successful army (or regulator, or successor bank) to get their victory – and by extension, our defeat – over with quickly.

A couple of months before the failure, we started putting in place what we called “day zero” procedures, which would enable the bank to quickly exist under new ownership.  We liked to convince ourselves that someone would buy us and we’d all still have jobs, but at least for the dozen or so of us who knew that failure was an option, we knew that it was also an effort to allow the government to take us over and quickly keep operations running.  We were lucky because even at our size – again, we were the fourth largest retail deposit taker in the largest, by several orders of magnitude, banking system on earth – we knew the rules for failure.  And we knew that if we acted blindly, without reference to those rules, we would create havoc for the system, for our customers, and because we were both part of the system and customers ourselves, the havoc would be very much our own.  We were invested in the outcome – or at least enough of us knew that, with enough influence in the bank, to enable the navigation of a successful failure.

I think that’s essential, really – the operators of the bank were aware of our simultaneous existence as managers of the banking object, and as depositors, and as members of the broader economy.  I’ve worked at other institutions where that connection is lost; the managers see customers as others, and see their membership in the broader economy as a kind of zero-sum game.  If such people win, in other words, they do so without caring about the other participants – even though the system as a whole only defines “winning” in its own terms, not the terms any one of us choose to create.  It’s a broader lesson, in fact.  Lots of people I know want to define their own success, their own self-realization as individuals, on their own terms – even as their self-realization depends on others seeing their success, appreciating it, giving their adulation for it.  While we may want full independence, none of us has it – we are defined by history, even as we have the ability to change its path.  We are defined by others, even as we know we have the ability to change others’ perception by our actions.  Washington Mutual failed well – failed correctly – because we didn’t lose sight of the recursive impact of our actions, of the recursion that makes as at once actors in the human space and subject to the actions of others that we only indirectly influence.

Lehman’s management forgot that, if they ever were aware of it (and knowing quite a few senior leaders there, I’m inclined towards the latter interpretation).  Thus their failure was chaotic.  Not that the regulatory mechanisms were in place to make it possible of being orderly on its own, but the actions taken at Lehman ahead of time – or more accurately, the denial of reality engaged in by its employees and management – made its failure that much more destructive.  It forced Congress and the Fed into the most aggressive Stage Five action ever seen – a general recapitalization of the banking industry to the tune of nearly half a trillion dollars, printing three trillion dollars in central bank money to ensure the stability of nominal credit – while Washington Mutual’s failure was invisible and forgotten, without any assistance whatsoever.  (I note that JPMorgan, who absorbed our assets and most of our privileged liabilities, took TARP money in the crisis, but it only served to increase their already-above-necessary capital buffers and give them the capacity to absorb massive asset growth which they didn’t, per se, need.)

So ten years ago today, the bank I loved more than any other, the project that represented the culmination of my career, failed.  And the failure in a real way represented the high point of my life to date.  Failure isn’t good, but good failure is still a kind of good.  I’ve divorced since then, but I still love my ex-wife, and we’re both still working together to raise a son, and he’s doing great.  I’ve had ventures that have had various degrees of success since then, but I’ve managed to move on, and move forward, because I’m comfortable with failure.  I don’t like it – no one does – but living with a keen sense of its possibility, and with an acceptance of its inevitability on a certain level, enables me to thrive, despite inevitable failures, as an individual.  I know far too many people who can’t face that, whose existence requires them to succeed or else all is lost, whose definition of life is to thrive or to cease.  They are wrong.

I read Kate Chopin’s masterpiece, The Awakening, a couple of weeks ago.  The short novel tells the story of a wife who has drifted through existence but suddenly becomes aware of her own power as a human being, and begins to defy convention (in late 19th century upper middle class New Orleans) in her pursuit of a new kind of beauty.  But it doesn’t work out.  She falls in love with someone who doesn’t know how to reconcile his love with her own attachments, and she realizes her own inability to support her own desires in a world fundamentally hostile to them.  One of the foils at one point feels the protagonist’s shoulders and says, in effect, that she hopes that such an angel has strong wings, to overcome the pressures which will otherwise force her to earth.  I’ve read some literary criticism of the book and what I’ve come to realize is that very little of it sees a much different message that to me seems obvious.  The protagonist became aware of her own power, but she forgot – or never realized, as no one in the book ever is shown to realize except for a minor character who is her doctor and the woman who tests the strength of the angel’s wings – that failure is still possible even as we become aware of our potential for greatness.

A beautiful life is possible, but only if we remind ourselves that circumstances might conspire to ruin it.  And failure is not inevitable, but to forget that it is possible is to condemn ourselves to despair if the possibility emerges in full force.  Washington Mutual died ten years ago today but, thankfully, it didn’t matter, because we knew, the system knew, that it was always possible.

So tonight, to former WaMulians out there – yeah, it’s a horrible word – but for those of us who really believed in being fair, caring, human, dynamic and driven, I say thanks.  We did better than most.  Let’s not forget our lessons and let’s do it even better next time, especially if we’re lucky and good enough to get find success in the future.  Happy anniversary.