by Deep Green Resistance News Service | Apr 30, 2012 | Alienation & Mental Health, Colonialism & Conquest, Human Supremacy, Indigenous Autonomy
By Chris Hedges / TruthDig
When civilizations start to die they go insane. Let the ice sheets in the Arctic melt. Let the temperatures rise. Let the air, soil and water be poisoned. Let the forests die. Let the seas be emptied of life. Let one useless war after another be waged. Let the masses be thrust into extreme poverty and left without jobs while the elites, drunk on hedonism, accumulate vast fortunes through exploitation, speculation, fraud and theft. Reality, at the end, gets unplugged. We live in an age when news consists of Snooki’s pregnancy, Hulk Hogan’s sex tape and Kim Kardashian’s denial that she is the naked woman cooking eggs in a photo circulating on the Internet. Politicians, including presidents, appear on late night comedy shows to do gags and they campaign on issues such as creating a moon colony. “[A]t times when the page is turning,” Louis-Ferdinand Celine wrote in “Castle to Castle,” “when History brings all the nuts together, opens its Epic Dance Halls! hats and heads in the whirlwind! Panties overboard!”
The quest by a bankrupt elite in the final days of empire to accumulate greater and greater wealth, as Karl Marx observed, is modern society’s version of primitive fetishism. This quest, as there is less and less to exploit, leads to mounting repression, increased human suffering, a collapse of infrastructure and, finally, collective death. It is the self-deluded, those on Wall Street or among the political elite, those who entertain and inform us, those who lack the capacity to question the lusts that will ensure our self-annihilation, who are held up as exemplars of intelligence, success and progress. The World Health Organization calculates that one in four people in the United States suffers from chronic anxiety, a mood disorder or depression—which seems to me to be a normal reaction to our march toward collective suicide. Welcome to the asylum.
When the most basic elements that sustain life are reduced to a cash product, life has no intrinsic value. The extinguishing of “primitive” societies, those that were defined by animism and mysticism, those that celebrated ambiguity and mystery, those that respected the centrality of the human imagination, removed the only ideological counterweight to a self-devouring capitalist ideology. Those who held on to pre-modern beliefs, such as Native Americans, who structured themselves around a communal life and self-sacrifice rather than hoarding and wage exploitation, could not be accommodated within the ethic of capitalist exploitation, the cult of the self and the lust for imperial expansion. The prosaic was pitted against the allegorical. And as we race toward the collapse of the planet’s ecosystem we must restore this older vision of life if we are to survive.
The war on the Native Americans, like the wars waged by colonialists around the globe, was waged to eradicate not only a people but a competing ethic. The older form of human community was antithetical and hostile to capitalism, the primacy of the technological state and the demands of empire. This struggle between belief systems was not lost on Marx. “The Ethnological Notebooks of Karl Marx” is a series of observations derived from Marx’s reading of works by historians and anthropologists. He took notes about the traditions, practices, social structure, economic systems and beliefs of numerous indigenous cultures targeted for destruction. Marx noted arcane details about the formation of Native American society, but also that “lands [were] owned by the tribes in common, while tenement-houses [were] owned jointly by their occupants.” He wrote of the Aztecs, “Commune tenure of lands; Life in large households composed of a number of related families.” He went on, “… reasons for believing they practiced communism in living in the household.” Native Americans, especially the Iroquois, provided the governing model for the union of the American colonies, and also proved vital to Marx and Engel’s vision of communism.
Marx, though he placed a naive faith in the power of the state to create his workers’ utopia and discounted important social and cultural forces outside of economics, was acutely aware that something essential to human dignity and independence had been lost with the destruction of pre-modern societies. The Iroquois Council of the Gens, where Indians came together to be heard as ancient Athenians did, was, Marx noted, a “democratic assembly where every adult male and female member had a voice upon all questions brought before it.” Marx lauded the active participation of women in tribal affairs, writing, “The women [were] allowed to express their wishes and opinions through an orator of their own election. Decision given by the Council. Unanimity was a fundamental law of its action among the Iroquois.” European women on the Continent and in the colonies had no equivalent power.
Rebuilding this older vision of community, one based on cooperation rather than exploitation, will be as important to our survival as changing our patterns of consumption, growing food locally and ending our dependence on fossil fuels. The pre-modern societies of Sitting Bull and Crazy Horse—although they were not always idyllic and performed acts of cruelty including the mutilation, torture and execution of captives—did not subordinate the sacred to the technical. The deities they worshipped were not outside of or separate from nature.
Seventeenth century European philosophy and the Enlightenment, meanwhile, exalted the separation of human beings from the natural world, a belief also embraced by the Bible. The natural world, along with those pre-modern cultures that lived in harmony with it, was seen by the industrial society of the Enlightenment as worthy only of exploitation. Descartes argued, for example, that the fullest exploitation of matter to any use was the duty of humankind. The wilderness became, in the religious language of the Puritans, satanic. It had to be Christianized and subdued. The implantation of the technical order resulted, as Richard Slotkin writes in “Regeneration Through Violence,” in the primacy of “the western man-on-the-make, the speculator, and the wildcat banker.” Davy Crockett and, later, George Armstrong Custer, Slotkin notes, became “national heroes by defining national aspiration in terms of so many bears destroyed, so much land preempted, so many trees hacked down, so many Indians and Mexicans dead in the dust.”
The demented project of endless capitalist expansion, profligate consumption, senseless exploitation and industrial growth is now imploding. Corporate hustlers are as blind to the ramifications of their self-destructive fury as were Custer, the gold speculators and the railroad magnates. They seized Indian land, killed off its inhabitants, slaughtered the buffalo herds and cut down the forests. Their heirs wage war throughout the Middle East, pollute the seas and water systems, foul the air and soil and gamble with commodities as half the globe sinks into abject poverty and misery. The Book of Revelation defines this single-minded drive for profit as handing over authority to the “beast.”
The conflation of technological advancement with human progress leads to self-worship. Reason makes possible the calculations, science and technological advances of industrial civilization, but reason does not connect us with the forces of life. A society that loses the capacity for the sacred, that lacks the power of human imagination, that cannot practice empathy, ultimately ensures its own destruction. The Native Americans understood there are powers and forces we can never control and must honor. They knew, as did the ancient Greeks, that hubris is the deadliest curse of the human race. This is a lesson that we will probably have to learn for ourselves at the cost of tremendous suffering.
In William Shakespeare’s “The Tempest,” Prospero is stranded on an island where he becomes the undisputed lord and master. He enslaves the primitive “monster” Caliban. He employs the magical sources of power embodied in the spirit Ariel, who is of fire and air. The forces unleashed in the island’s wilderness, Shakespeare knew, could prompt us to good if we had the capacity for self-control and reverence. But it also could push us toward monstrous evil since there are few constraints to thwart plunder, rape, murder, greed and power. Later, Joseph Conrad, in his portraits of the outposts of empire, also would expose the same intoxication with barbarity.
The anthropologist Lewis Henry Morgan, who in 1846 was “adopted” by the Seneca, one of the tribes belonging to the Iroquois confederation, wrote in “Ancient Society” about social evolution among American Indians. Marx noted approvingly, in his “Ethnological Notebooks,” Morgan’s insistence on the historical and social importance of “imagination, that great faculty so largely contributing to the elevation of mankind.” Imagination, as the Shakespearean scholar Harold C. Goddard pointed out, “is neither the language of nature nor the language of man, but both at once, the medium of communion between the two. … Imagination is the elemental speech in all senses, the first and the last, of primitive man and of the poets.”
All that concerns itself with beauty and truth, with those forces that have the power to transform us, are being steadily extinguished by our corporate state. Art. Education. Literature. Music. Theater. Dance. Poetry. Philosophy. Religion. Journalism. None of these disciplines are worthy in the corporate state of support or compensation. These are pursuits that, even in our universities, are condemned as impractical. But it is only through the impractical, through that which can empower our imagination, that we will be rescued as a species. The prosaic world of news events, the collection of scientific and factual data, stock market statistics and the sterile recording of deeds as history do not permit us to understand the elemental speech of imagination. We will never penetrate the mystery of creation, or the meaning of existence, if we do not recover this older language. Poetry shows a man his soul, Goddard wrote, “as a looking glass does his face.” And it is our souls that the culture of imperialism, business and technology seeks to crush. Walter Benjamin argued that capitalism is not only a formation “conditioned by religion,” but is an “essentially religious phenomenon,” albeit one that no longer seeks to connect humans with the mysterious forces of life. Capitalism, as Benjamin observed, called on human societies to embark on a ceaseless and futile quest for money and goods. This quest, he warned, perpetuates a culture dominated by guilt, a sense of inadequacy and self-loathing. It enslaves nearly all its adherents through wages, subservience to the commodity culture and debt peonage. The suffering visited on Native Americans, once Western expansion was complete, was soon endured by others, in Cuba, the Philippines, Nicaragua, the Dominican Republic, Vietnam, Iraq and Afghanistan. The final chapter of this sad experiment in human history will see us sacrificed as those on the outer reaches of empire were sacrificed. There is a kind of justice to this. We profited as a nation from this demented vision, we remained passive and silent when we should have denounced the crimes committed in our name, and now that the game is up we all go down together.
From TruthDig: http://www.truthdig.com/report/item/welcome_to_the_asylum_20120430/
by Deep Green Resistance News Service | Apr 13, 2012 | Alienation & Mental Health, Toxification
By Katie Rojas-Jahn / Institute for Agriculture and Trade Policy
The epidemic of autism in children in the U.S. may be linked to the typical American diet according to a new study published online in Clinical Epigenetics by Renee Dufault, et. al. The study explores how mineral deficiencies—affected by dietary factors like high fructose corn syrup (HFCS)—could impact how the human body rids itself of common toxic chemicals like mercury and pesticides.
The release comes on the heels of a report by the Centers for Disease Control and Prevention (CDC) that estimates the average rate of autism spectrum disorder (ASD) among eight year olds is now 1 in 88, representing a 78 percent increase between 2002 and 2008. Among boys, the rate is nearly five times the prevalence found in girls.
“To better address the explosion of autism, it’s critical we consider how unhealthy diets interfere with the body’s ability to eliminate toxic chemicals, and ultimately our risk for developing long-term health problems like autism,” said Dr. David Wallinga, a study co-author and physician at the Institute for Agriculture and Trade Policy (IATP).
Commander (ret.) Renee Dufault (U.S. Public Health Service), the study’s lead author and a former Food and Drug Administration (FDA) toxicologist, developed an innovative scientific approach to describe the subtle side effects of HFCS consumption and other dietary factors on the human body and how they relate to chronic disorders. The model, called “macroepigenetics,” allows researchers to consider how factors of nutrition, environment and genetic makeup interact and contribute to the eventual development of a particular health outcome.
“With autism rates skyrocketing, our public educational system is under extreme stress,” said Dufault, who is also a licensed special education teacher and founder of the Food Ingredient and Health Research Institute (FIHRI). As part of the current study, the authors found a 91 percent increase in the number of children with autism receiving special educational services in the U.S. between 2005 and 2010.
Key Findings:
- Autism and related disorders affect brain development. The current study sought to determine how environmental and dietary factors, like HFCS consumption, might combine to contribute to the disorder.
- Consumption of HFCS, for example, is linked to the dietary loss of zinc, which interferes with the elimination of heavy metals from the body. Many heavy metals like mercury, arsenic and cadmium are potent toxins with adverse effects on brain development in the young.
- HFCS consumption can also impact levels of other beneficial minerals, including calcium. Loss of calcium further exacerbates the detrimental effects of exposure to lead on brain development in fetuses and children.
- Inadequate levels of calcium in the body can also impair its ability to expel organophosphates, a class of pesticides long recognized by the EPA and independent scientists as especially toxic to the young developing brain.
“Rather than being independent sources of risk, factors like nutrition and exposure to toxic chemicals are cumulative and synergistic in their potential to disrupt normal development,” said Dr. Richard Deth, a professor of Pharmacology at Northeastern University and a co-author of the study. “These epigenetic effects can also be transmitted across generations. As autism rates continue to climb it is imperative to incorporate this new epigenetic perspective into prevention, diagnosis and treatment strategies.”
The picture of how and why a child develops autism is a complicated one influenced by many different factors. The authors of this study have given insight into the complex interplay between several of the factors that may lead to the development of this debilitating neurodevelopmental disorder. In order to curb the epidemic of autism in the U. S., continued analysis of the impact of the industrialized food system and exposure to environmental toxins on ASD must be key areas of research moving forward.
From EcoWatch
by Deep Green Resistance News Service | Mar 19, 2012 | Alienation & Mental Health, Colonialism & Conquest
By Chris Hedges / TruthOut
The war in Afghanistan—where the enemy is elusive and rarely seen, where the cultural and linguistic disconnect makes every trip outside the wire a visit to hostile territory, where it is clear that you are losing despite the vast industrial killing machine at your disposal—feeds the culture of atrocity. The fear and stress, the anger and hatred, reduce all Afghans to the enemy, and this includes women, children and the elderly. Civilians and combatants merge into one detested nameless, faceless mass. The psychological leap to murder is short. And murder happens every day in Afghanistan. It happens in drone strikes, artillery bombardments, airstrikes, missile attacks and the withering suppressing fire unleashed in villages from belt-fed machine guns.
Military attacks like these in civilian areas make discussions of human rights an absurdity. Robert Bales, a U.S. Army staff sergeant who allegedly killed 16 civilians in two Afghan villages, including nine children, is not an anomaly. To decry the butchery of this case and to defend the wars of occupation we wage is to know nothing about combat. We kill children nearly every day in Afghanistan. We do not usually kill them outside the structure of a military unit. If an American soldier had killed or wounded scores of civilians after the ignition of an improvised explosive device against his convoy, it would not have made the news. Units do not stick around to count their “collateral damage.” But the Afghans know. They hate us for the murderous rampages. They hate us for our hypocrisy.
The scale of our state-sponsored murder is masked from public view. Reporters who travel with military units and become psychologically part of the team spin out what the public and their military handlers want, mythic tales of heroism and valor. War is seen only through the lens of the occupiers. It is defended as a national virtue. This myth allows us to make sense of mayhem and death. It justifies what is usually nothing more than gross human cruelty, brutality and stupidity. It allows us to believe we have achieved our place in human society because of a long chain of heroic endeavors, rather than accept the sad reality that we stumble along a dimly lit corridor of disasters. It disguises our powerlessness. It hides from view the impotence and ordinariness of our leaders. But in turning history into myth we transform random events into a sequence of events directed by a will greater than our own, one that is determined and preordained. We are elevated above the multitude. We march to nobility. But it is a lie. And it is a lie that combat veterans carry within them. It is why so many commit suicide.
“I, too, belong to this species,” J. Glenn Gray wrote of his experience in World War II. “I am ashamed not only of my own deeds, not only of my nation’s deeds, but of human deeds as well. I am ashamed to be a man.”
When Ernie Pyle, the famous World War II correspondent, was killed on the Pacific island of Ie Shima in 1945, a rough draft of a column was found on his body. He was preparing it for release upon the end of the war in Europe. He had done much to promote the myth of the warrior and the nobility of soldiering, but by the end he seemed to have tired of it all:
But there are many of the living who have burned into their brains forever the unnatural sight of cold dead men scattered over the hillsides and in the ditches along the high rows of hedge throughout the world.
Dead men by mass production—in one country after another—month after month and year after year. Dead men in winter and dead men in summer.
Dead men in such familiar promiscuity that they become monotonous.
Dead men in such monstrous infinity that you come almost to hate them.
These are the things that you at home need not even try to understand. To you at home they are columns of figures, or he is a near one who went away and just didn’t come back. You didn’t see him lying so grotesque and pasty beside the gravel road in France.
We saw him, saw him by the multiple thousands. That’s the difference.
There is a constant search in all wars to find new perversities, new forms of death when the initial flush fades, a rear-guard and finally futile effort to ward off the boredom of routine death. This is why during the war in El Salvador the death squads and soldiers would cut off the genitals of those they killed and stuff them in the mouths of the corpses. This is why we reporters in Bosnia would find bodies crucified on the sides of barns or decapitated. This is why U.S. Marines have urinated on dead Taliban fighters. Those slain in combat are treated as trophies by their killers, turned into grotesque pieces of performance art. It happened in every war I covered.
“Force,” Simone Weil wrote, “is as pitiless to the man who possesses it, or thinks he does, as it is to its victims; the second it crushes, the first it intoxicates.”
War perverts and destroys you. It pushes you closer and closer to your own annihilation—spiritual, emotional and finally physical. It destroys the continuity of life, tearing apart all systems—economic, social, environmental and political—that sustain us as human beings. In war, we deform ourselves, our essence. We give up individual conscience—maybe even consciousness—for contagion of the crowd, the rush of patriotism, the belief that we must stand together as a nation in moments of extremity. To make a moral choice, to defy war’s enticement, can in the culture of war be self-destructive. The essence of war is death. Taste enough of war and you come to believe that the stoics were right: We will, in the end, all consume ourselves in a vast conflagration.
A World War II study determined that, after 60 days of continuous combat, 98 percent of all surviving soldiers will have become psychiatric casualties. A common trait among the remaining 2 percent was a predisposition toward having “aggressive psychopathic personalities.” Lt. Col. Dave Grossman in his book “On Killing: The Psychological Cost of Learning to Kill in War and Society,” notes: “It is not too far from the mark to observe that there is something about continuous, inescapable combat which will drive 98 percent of all men insane, and the other 2 percent were crazy when they go there.”
During the war in El Salvador, many soldiers served for three or four years or longer, as in the U.S. wars in Iraq and Afghanistan, until they psychologically or physically collapsed. In garrison towns, commanders banned the sale of sedatives because those drugs were abused by the troops. In that war, as in the wars in the Middle East, the emotionally and psychologically maimed were common. I once interviewed a 19-year-old Salvadoran army sergeant who had spent five years fighting and then suddenly lost his vision after his unit walked into a rebel ambush. The rebels killed 11 of his fellow soldiers in the firefight, including his closest friend. He was unable to see again until he was placed in an army hospital. “I have these horrible headaches,” he told me as he sat on the edge of his bed. “There is shrapnel in my head. I keep telling the doctors to take it out.” But the doctors told me that he had no head wounds.
I saw other soldiers in other conflicts go deaf or mute or shake without being able to stop.
War is necrophilia. This necrophilia is central to soldiering just as it is central to the makeup of suicide bombers and terrorists. The necrophilia is hidden under platitudes about duty or comradeship. It is unleashed especially in moments when we seem to have little to live for and no hope, or in moments when the intoxication of war is at its highest pitch. When we spend long enough in war, it comes to us as a kind of release, a fatal and seductive embrace that can consummate the long flirtation with our own destruction.
Read more from TruthOut:
by Deep Green Resistance News Service | Mar 18, 2012 | Alienation & Mental Health, Mining & Drilling, Repression at Home, Toxification
By Walter Brasch / Dissident Voice
A new Pennsylvania law endangers public health by forbidding health care professionals from sharing information they learn about certain chemicals and procedures used in high volume horizontal hydraulic fracturing. The procedure is commonly known as fracking.
Fracking is the controversial method of forcing water, gases, and chemicals at tremendouspressure of up to 15,000 pounds per square inch into a rock formation as much as 10,000 feet below the earth’s surface to open channels and force out natural gas and fossil fuels.
Advocates of fracking argue not only is natural gas “greener” than coal and oil energy, with significantly fewer carbon, nitrogen, and sulfur emissions, the mining of natural gas generates significant jobs in a depressed economy, and will help the U.S. reduce its oil dependence upon foreign nations. Geologists estimate there may be as much as 2,000 trillion cubic feet of natural gas throughout the United States. If all of it is successfully mined, it could not only replace coal and oil but serve as a transition to wind, solar, and water as primary energy sources, releasing the United States from dependency upon fossil fuel energy and allowing it to be more self-sufficient.
The Marcellus Shale—which extends beneath the Allegheny Plateau, through southern New York, much of Pennsylvania, east Ohio, West Virginia, and parts of Maryland and Virginia—is one of the nation’s largest sources for natural gas mining, containing as much as 500 trillion cubic feet of natural gas. Each of Pennsylvania’s 5,255 wells, as of the beginning of March 2012, with dozens being added each week, takes up about nine acres, including all access roads and pipe.
Over the expected life time of each well, companies may use as many as nine million gallons of water and 100,000 gallons of chemicals and radioactive isotopes within a four to six week period. The additives “are used to prevent pipe corrosion, kill bacteria, and assist in forcing the water and sand down-hole to fracture the targeted formation,” explains Thomas J. Pyle, president of the Institute for Energy Research. However, about 650 of the 750 chemicals used in fracking operations are known carcinogens, according to a report filed with the U.S. House of Representatives in April 2011. Fluids used in fracking include those that are “potentially hazardous,” including volatile organic compounds, according to Christopher Portier, director of the National Center for Environmental Health, a part of the federal Centers for Disease Control. In an email to the Associated Press in January 2012, Portier noted that waste water, in addition to bring up several elements, may be radioactive. Fracking is also believed to have been the cause of hundreds of small earthquakes in Ohio and other states.
The law, an amendment to Title 52 (Oil and Gas) of the Pennsylvania Consolidated Statutes, requires that companies provide to a state-maintained registry the names of chemicals and gases used in fracking. Physicians and others who work with citizen health issues may request specific information, but the company doesn’t have to provide that information if it claims it is a trade secret or proprietary information, nor does it have to reveal how the chemicals and gases used in fracking interact with natural compounds. If a company does release information about what is used, health care professionals are bound by a non-disclosure agreement that not only forbids them from warning the community of water and air pollution that may be caused by fracking, but which also forbids them from telling their own patients what the physician believes may have led to their health problems. A strict interpretation of the law would also forbid general practitioners and family practice physicians who sign the non-disclosure agreement and learn the contents of the “trade secrets” from notifying a specialist about the chemicals or compounds, thus delaying medical treatment.
The clauses are buried on pages 98 and 99 of the 174-page bill, which was initiated and passed by the Republican-controlled General Assembly and signed into law in February by Republican Gov. Tom Corbett.
“I have never seen anything like this in my 37 years of practice,” says Dr. Helen Podgainy, a pediatrician from Coraopolis, Pa. She says it’s common for physicians, epidemiologists, and others in the health care field to discuss and consult with each other about the possible problems that can affect various populations. Her first priority, she says, “is to diagnose and treat, and to be proactive in preventing harm to others.” The new law, she says, not only “hinders preventative measures for our patients, it slows the treatment process by gagging free discussion.”
Psychologists are also concerned about the effects of fracking and the law’s gag order. “We won’t know the extent of patients becoming anxious or depressed because of a lack of information about the fracking process and the chemicals used,” says Kathryn Vennie of Hawley, Pa., a clinical psychologist for 30 years. She says she is already seeing patients “who are seeking support because of the disruption to their environment.” Anxiety in the absence of information, she says, “can produce both mental and physical problems.”
Read more from TruthOut
by Deep Green Resistance News Service | Feb 28, 2012 | Alienation & Mental Health, Worker Exploitation
By Agence France-Presse
People from the wealthy upper classes are more likely than poorer folks to break laws while driving, take candy from children and lie for financial gain, said a US study on Monday.
The seven-part study by psychologists at the University of California Berkeley and the University of Toronto analyzed people’s behavior through a series of experiments.
For instance, drivers of expensive vehicles such as Mercedes, BMW and Toyota’s Prius hybrid were seen breaking the rules more often at four-way intersections than people who drove a Camry or Corolla.
They were also more likely to cut off pedestrians trying to cross the street than drivers of cheaper cars.
In another test using a game of dice, given the opportunity to win a $50 prize, people who self-reported high socio-economic status were more likely to lie and say that they had rolled higher numbers than they actually had.
“Even in people for whom $50 is a relatively small amount of money, cheating was three times as high,” said lead author Paul Piff of UC Berkeley.
“It really shows the extreme lengths to which wealth and upper rank status in society can shape patterns of self-interest and unethicality,” he told AFP.
In other studies, people with higher status were less likely to tell the truth in a hypothetical job negotiation in which they were the employer trying to hire someone for a job they knew was soon to be eliminated.
And when given a jar of candy that they were told was for children in a nearby lab — though they could take some if they wanted — the richest people took more candy than anyone else.
Even Piff, who has studied the impact of wealth on people’s morality and charitable giving in the past — finding that rich people tend to give less to charity than poor people — was surprised to see them taking sweets from kids.
“I was astonished,” Piff said. “On average, people in the upper rank condition took two times as much (candy), so it was a pretty sizeable effect.”
Also, in that particular study, researchers conditioned some of the subjects first to think of themselves as of a higher social rank by asking them to compare themselves to others with less.
The exercise showed that people could be trained to think more highly of themselves, and that they would in turn act with more greed and less ethicality, demonstrating that status drives greed.
“We also got them to increase their likelihood of saying ‘I’d do all these unethical things,’” such as keeping the change without saying a word if a coffee shop cashier returned them too much money.
The study, which appears in the Proceedings of the National Academy of Sciences, theorizes that a series of factors “may give rise to a set of culturally shared norms among upper class individuals.”
For instance, richer people are more independent from others, have more resources and are therefore less concerned with what others think of their actions than poorer people, the authors suggested.
According to Piff, people with more money tend to look more positively on greed and rely less on family and friend networks for support in times of need, and this elevated status tends to disconnect them from society.
“It is that very different level of privilege in your everyday life that gives rise to this independence from others, this reduced sensitivity to the impact of your behavior on others’ welfare, and the prioritization of your self-interest,” he said.
Certainly there are exceptions, said the study, pointing to famous upper-class whistleblowers at Worldcom and Enron; and wealthy philanthropists such as Bill Gates and Warren Buffett.
Previous research linking poverty and violent crime also disproves the notion that all poor people are more ethical than the rich, it added.
However, self-interest is “a more fundamental motive among society’s elite, and the increased want associated with greater wealth and status can promote wrongdoing,” it said.
Although the study focused on US subjects, with each of the seven parts measuring between 100 and 200 participants, Piff said the findings are likely to be relevant to societies outside America, too.
“These patterns are going to be particularly salient in societies where wealth is as unequally distributed as it is here,” he said.
From The Raw Story: http://www.rawstory.com/rs/2012/02/27/upper-class-people-more-likely-to-cheat-study/
