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Subject: [shamireaders]: How To Save the World in Ten Easy Steps, Step One, by
Israel Shamir
How to Save the World in Ten Easy Steps,
Step One
By Israel Shamir
[A Talk given at the Madrid Conference, November 2009]
The world is ill; it is running a high fever. Global warming is just a metaphor
for this febrile life we lead. The first thing is to lower the temperature –
to cool it.
While Obama’s team and their peers all over the world try to stimulate
consumption and encourage growth by making credits cheaper and by titillating
us with glossy pictures of new cars, phones, kitchen appliances and attractive
females, we should take the opposite direction: that of reducing temptation.
Let us remain blissfully ignorant of wonderful opportunities to update our
present arsenal of appliances.
The temptations we ask our Lord to lead us not into are daily promoted by the
advertising machine, and they cause the neurosis and the anxiety from which we
are suffering. There is a secondary but equally evil product of advertising,
and that is the fuel for business-dependent consumption-oriented tempting and
titillating media.
Media has an important and positive function to perform: namely, it helps
people to exchange their views and form their own opinions. Media is also a
great entertainer, and that is also good.
While the positive qualities of the media should be preserved, the deadlock of
business, consumption and titillation should be broken. Ultimately, this can be
achieved by banning advertising altogether,just as we banned tobacco
advertising. However, a first step can be less drastic, and it can be achieved
without great social changes, by separating content and advertising. Newspapers
and magazines should choose whether they want to publish content – opinions,
stories, news – or advertising. If you publish advertising, you may not add
content; if you publish content, you may not run advertising.
Advertising media should be treated as pornography, banned from the public
space, to be sold separately in brown-paper envelopes. We can learn from
Thailand, where cigarettes are legally sold under-the-counter to demanding
customers but never displayed openly. Advertising is more dangerous than
tobacco, for it causes anxiety, envy and a feeling of failure in the millions
unable to buy the latest Jaguar.
This approach will break the unhealthy connection between business and the
formation of public opinion. Content media will be free to entertain us and to
offer its tribune to writers and thinkers, without needing to seek the approval
of a media baron. This will restore positive feedback between audience and
media. Such feedback once allowed left-wing media to exist and prosper, but
despite their great number of copies in print, they eventually died out: – they
could not compete with the advertisement-carrying papers of the media moguls.
Thus, in Israel, left-wing Davar and Al Hamishmar succumbed while barons’
papers Ha'aretz, Yediyot and Maariv survived. In England, the only Left paper
died out, though its circulation was four times bigger than that of its
competitors, because business did not want to give its ads to it. So after the
freedom of the media is achieved, we can expect to read a greater variety of
opinions, not only those vetted by the rich.
Eventually advertising, and its PR variant, can be limited to such an extent
that not a single unwilling person will be exposed to the temptation to
consume, to buy, to rent, to get a loan, to sell or to any other
business-related activity.
This will signify a turn away from a society of consumers to a society of
producers. Almost all of us are producers AND consumers; but nowadays our
producing hypostasis is subservient to the consuming one. Consumer-based media
despise the producer. They speak neither of nor to the honest worker;
preferring instead to dwell on the conspicuous consumption of a Paris Hilton.
But we want to live in a society where a Paris Hilton will be proud of her
creative work, not of her ability to eat, drink and suntan.
This would signify our turn from a nature-destroying society to a society at
peace with nature. If the stimulation of consumption continues apace, we'll eat
our planet up within one century, probably less. By giving up growth we'll find
homeostasis.
This will also signify a turn away from a Jewish-inspired to a Christian-based
society. Many critics of Jewish morals, of Jewish influence and of Jewish
predominance in media are happy just to point out the disproportionate Jewish
presence in this or other important field of human activity. They offer no way
out of this but a crude racialist replacement of Jews by Gentiles. This won’t
do because Gentile-owned media will copy-cat Jewish practices. It might be good
enough for racialist “whites” who eye some mythic genetic pool advancement,
however, we want more. We want the victory of the Christian spirit, not that
of “Christian” flesh because for us, ‘Jewish’ and ‘Christian’ are not racial
but spiritual antonyms.
Is such a society possible? Absolutely. European and American society became
ensnarled by the advertising and consumption trap quite recently, less than
three hundred years ago. This process was described by Werner Sombart, the
German Marxist of early 20th century, as “a struggle between two – Jewish and
Christian – outlooks, between two radically differing — nay, opposite — views
of economic life.” His predecessor Max Weber had pointed out the Protestant
roots of capitalism. Sombart corrected Weber by noticing the Jewish influence
which formed real capitalism.
He saw early, pre-Jewish capitalism as basically Christian society seeking
fairness and harmony. In this Christian ethics-based society all forms of
advertising were forbidden, as they were considered unfair. “Commodities were
produced and bought and sold in order that consumers might have their wants
sufficiently satisfied. On the other hand, producers and traders were to
receive fair wages and fair profits. What was fair, and what sufficient for
your need, tradition and custom determined. And so, producer and trader should
receive as much as was demanded by the standard of comfort in their station in
life.”
This is a far cry from today’s society where there is no connection at all
between the wages of the producer and the profit of a trader and middleman. We
now consider competition benevolent, for we were told that it is good for the
consumer. But is it good for a producer whose income is constantly undermined
by competition? We pay less for an appliance because of competition, but our
wages are also pushed down by competition, as our labour is also a sort of
commodity. Immigration creates a permanent downward push on our wages and an
upward push for labour competition. In the most successful, solidarist and
least Judaised countries – Sweden and Japan – there is little if any
competition, whether for labour or for commodities. In pre-Jewish European
society competition was frowned upon. Traders did not compete: they fixed
prices and waited for customers.
“To take away your neighbour’s customers was contemptible, unchristian, and
immoral. A rule for “Merchants who trade in commodities” was: “Turn no man’s
customers away from him, either by word of mouth or by letter, and do not to
another what you would not have another do to you.” In the 18th century, in the
London of Defoe and the Germany of Goethe, it was not considered proper for a
shopkeeper to “dress his window tastefully, to advertise his business or to
praise his wares… To praise your goods or to point out wherein your business
was superior to others was nefarious. But the last word in commercial
impropriety was to announce that your prices were lower than those of the man
opposite.”
Sombart concludes: “to make profit was looked upon by most people throughout
the period as improper, as 'unchristian'”. Jews did not agree with such norms.
To them, profit justified everything. “Jews were never conscious of doing
wrong, of being guilty of commercial immorality. They were in the right; it was
the other, Christian outlook that was wrong and stupid in their eyes. The Jew
is more of a business-man than his neighbour; he recognizes, in the true
capitalistic spirit, the supremacy of gain over all other aims.”
“The Jewish claim to be the fathers of modern advertising is well established.
A very old advertisement in the United States — whether the oldest I cannot say
— appeared on August 17, 1761, in the New York Mercury, as follows: “To be sold
by Hayman Levy, in Bayard Street, Camp Equipages of all sorts, best soldiers’
English shoes . . . and everything that goes to make up the pomp and
circumstance of glorious war.” Finally, the Jews are the founders of the modern
Press, i.e., the machinery for advertising, more especially of the cheap
newspapers.”
This was the end of free thought: only writers approved by wealthy advertisers
could be published. After a small Californian newspaper, The Coastal Post,
published my article in defence of President Carter, there was a drive by
Jewish organizations to stop the flow of advertising to the newspaper. In a
short time, the newspaper was forced to repent. Many writers were seduced into
obedience. In that short time, freedom of the press was conquered.
While stopping advertising, we should also stop hidden advertising. Stock
market reports are a form of advertising, for it mentions certain companies and
their products, and even worse, it attracts people to gamble on shares and
currencies. It would be good to get rid of the stock markets completely, but as
a first step, let us just treat all information about the markets as
advertising, making it available only to those who actively seek it while
protecting the majority from exposure to it. Stock markets should be open just
one day a week, as is already the case in some countries, until the public is
weaned from frenetic “business activity”.
We may look with some nostalgia at the experience of the Soviet Union, a utopia
of little or no advertising, of producer-centered media. In the Soviet Union, a
nice girl like Paris Hilton would be deported to a village one hundred miles
away from the big city for re-education in a factory or on a farm; she would
not re-educate us and our children. A Russian-made appliance could serve its
owners for twenty to thirty years. Soviet citizens were not pushed to consume.
Instead, they were called to work and to improve themselves by study. The lack
of sophistication of the Soviet elite eventually effected the collapse of this
utopia, but for the 18 years since its demise the residual achievements of
Soviet education in its universities, opera houses and classic orchestras, in
software-writing and in free thought still empower and inspire the West.
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