217. How power can destroy itself
Power seems attractive but when excessive can turn
against itself, in several ways.
Excessive power can breed excessive distrust, to the
point of paranoia. This appears to have happened to Stalin, for example. If one
has absolute power, people have no other option than to obey, resign and submit.
But trust is meaningful only when there is freedom of choice. When there is no
option for people but to obey, the powerful one becomes suspicious of trustworthy
behaviour: aren’t people only obeying because there is no alternative, out of
fear rather than loyalty, while in fact they are not to be trusted? Everyone
becomes subject to suspicion.
When people fear to criticize, the bearer of power
lacks opposition, which is needed to correct errors, and sinks away in
delusion.
A similar problem arises for the rich or beautiful:
one suspects being liked for that rather than for one’s self.
If in entering a new, foreign field of action, one can
impose one’s familiar views and practices, without the need to adjust to local
views and conditions, then one robs oneself of the opportunity to learn by
adopting and incorporating local ideas or practices. The path to innovative
‘novel combinations’ is blocked.
This has happened, for example, to Western firms in
the early development of China, where they had the power of offering superior
technology, design, employment and access to markets, which enabled them to
impose their conditions.
Imperialism can cripple itself.
In item 206 of this blog I asked whether this also happened,
perhaps, when the EU imposed its will and regime on Greece.
A second way in which power can destroy itself is the
following. Nietzsche defined will to power as the enjoyment of overcoming
resistance. That can also turn against itself. Nietzsche proposed that the will
to power of the losers, the weak, the oppressed (the ‘slaves’) can command pity
and a morality that restrain the powerful (‘the masters’), and then the will to
power of the latter, failing to get purchase on the surrounding weak, may turn
in upon itself, devouring itself in guilt.
I think this is what Ayn Rand[i] had in mind with her
Nietzschean plea for the masters not to give in.
However, turning will to power inside, against inertia,
resistance in oneself, may also yield a mastering, a transformation,
transcendence, growth of the self, as Nietzsche (but not Ayn Rand) recognized.
But where would one get the insight, the material for that? How does one know
towards what to transcend, and how? For this, I have argued in this blog (item
60) that one needs opposition from others, to make manifest how one’s ideas and
practices fail and in what direction one might find a way to change them. So,
here also power fails unless it opens up to others.
This connects with the distinction between negative
and positive power. In negative power, one restricts access of others to
opportunities, including access to oneself, to criticism against oneself, thus
locking oneself up in oneself. Positive power opens up opportunities, including
opportunities to criticism and deviance, which can enrich oneself, opening opportunities
for oneself.
Beyond individual power, how about power embodied in
social systems of knowledge, positions, relations, dependence, authority, and
institutions, discussed in preceding items in this blog? System power can also turn
against itself, in similar ways, getting mired in distrust and paranoia against
the outside world, robbing itself of challenges to adapt.
Here also, one needs to open up to influence, to
variety of outside views. That, after all, is the virtue of democracy.
Hopefully, the financial sector will catch on to this,
before it destroys itself from its own power.
[i] Author of ‘Atlas shrugged’ and
‘The fountainhead’.
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