The Brexit app
Why should proximity-sensing apps be restricted to detecting people who might be infected with a mere virus? Robert Shrimsley of the FT thinks we should also have an app “tailored to your political persuasion so that you never have to meet anyone with the opposite view on leaving the EU. This way you can create the perfect real world filter bubble. If you are a Remainer, the effect will be rather like living in Richmond.”
John Gray’s version of the future is the most realistic one
Yesterday I mentioned John Gray’s insight that the best guide to a post-Covid future is not provided by past pandemics but by 9/11. Our world was dramatically changed by that terrorist attack and the subsequent reactions of Western societies to the danger of Islamic terrorism. What made it especially difficult was, as one very senior British government official once put it to me, “there’s nobody one can negotiate with; and nothing one can negotiate about”. (This was in 2007; he was talking about the difference between Islamic terrorism and the IRA.) 9/11 added new layers of friction and difficulty to our lives. We felt it most directly in relation to air travel, but it manifested itself in countless other areas too — for example in onerous checks on any large bank transfer, records of travel to certain parts of the world, YouTube videos that were risky to watch, and so on. But we got used to it and put up with it, patiently putting our liquids into transparent plastic bags, taking off belts and shoes, leaving pen-knives at home whenever we went through an airport, etc.
Covid-19 will have similar long-term effects, introducing another layer of friction into our lives. Social distancing will be a norm for a long time — maybe 4 years until a reliable vaccine arrives and is distributed effectively. Everyone being expected to wear a mask in public. Travellers to other countries will have to produce a certificate of immunity, like the Rabies certificates currently required when transporting dogs. Many of the most basic acts of human solidarity — hugging or kissing someone, even shaking hands will continue to be verboten. And every stranger is potentially a risk.
We’ll adapt to this. Humans always do. But our lives will be marginally or even greatly impoverished for a long time to come. That’s why this pandemic is a crisis: crises really change things.
There is, however, one difference from 9/11’s impact: whereas Islamic terrorists wanted to destroy Western ‘infidel’ society, the virus has no interest in doing anything other than surviving and reproducing. There’s no ‘enemy’ to fear or hate or negotiate with. (Which of course is the aspect of the virus that so discombobulates Trump, and why he’s trying to pin it on China.)
The Richest Neighborhoods Emptied Out Most as Coronavirus Hit New York City
Headline on an interesting New York Times story. Data from a variety of sources suggest that the affluent areas of the city emptied out quickly and most comprehensively. In his Journal of a Plague Year Daniel Defoe described the same phenomenon in London in 1655.
Plus ca change.
It’s never the case that “we’re all in it together”.
Why those who can ‘work from home’ remain paid and valued — even if they’re doing very little — while others simply have to go out to work if they want to be valued
Lovely essay by Will Davies on the liberal and neoliberal concepts of people as economic agents. In the (classic) liberal view, workers are essentially ‘hired hands’, and the neoliberal idea that people are ‘social capital’
Within the American neoliberal imaginary described by Foucault, all human beings can be understood as ‘human capital’. A construction worker, a taxi driver or a factory worker could all acquire skills, change their ‘brand’ or seek a new niche, where ‘profits’ can be made. But sociological reality falls short of this. Austrian neoliberals always believed that entrepreneurship was a rare quality, and that most people were unable to endure such a solitary and burdensome existence (the mental health trajectory of neoliberal America suggests they may have had a point). Meanwhile, Feher argues that actually existing neoliberalism tends to rely on all-encompassing surveillance infrastructures with which to ‘rate’ us, as an alternative to relying on personal flexibility and disruption.
The inequalities that have become visible due to Covid-19 suggest a different way of thinking about this. It’s not simply that some work can happen at home, while other forms of work can’t; it’s that some people retain the liberal status of ‘labour’, and others have the neoliberal status of ‘human capital’, even if they are not in risky or entrepreneurial positions. To be a labourer, one gets paid in exchange for units of time (hours, weeks, months). To be human capital, one can continue to draw income by virtue of those who continue to believe in you and wish to sustain a relationship with you. This includes banks … but it is also clients and other partners. The former is a cruder market relation, whereas the latter is a more moral and financial logic, that potentially produces more enduring bonds of obligation and duty.
The furlough scheme disguises the difference, but one of the divisions at work here is between those whose market value is measurable as orthodox productivity (cleaning, driving, cooking etc), and those whose market value is a more complex form of socio-economic reputation, that they can retain even while doing very little. The likely truth is that there are all manner of people in the latter category, who are unfurloughed, ‘working from home’ but doing very little work because of caring responsibilities, anxiety or because there simply isn’t work to do. And yet their employers continue to pay them, because their relation is not one of supply and demand, but of mutual belief between capitals.
The issue of childcare becomes relevant here. As Melinda Cooper and Feher have both argued, neoliberalism dissolves the distinction between market and family life. Responsible personhood is both enterprising and caring, both financially creditable and morally dutiful. Entrepreneurship and parenthood are synthesised into a single ethos of flexibility and optimism. While this is undoubtedly very stressful, it is more practically compatible with the current Covid-created situation, in which a balance must be struck between paid and unpaid work, that is responsive to demands. For the white collar ‘human capital’ parent, it is reasonable to explain that they will be working at less than the usual rate due to childcare, and expect full pay. For the parent who is paid to labour, there is no justification (or no currently dominant justification) for continuing to pay them for more hours than they put in.
Davies thinks that this explains how the politics of the Coronavirus is now playing out.
If a person has the status of an asset, they are embedded in a much longer-term flow of investment and return, that is knitted together via a combination of balance sheets, mutual trust and duty. As Cooper stresses, the neoliberal subject is never simply a calculator, but also the maker and recipient of promises and pledges over the long-term. It’s not simply that such a person ‘works from home’ (it’s possible that they don’t), while others ‘go to work’; it’s that human capital is valued via an element of faith which can endure, and not a simple transaction.
The reason the Prime Minister wants others to be ‘encouraged’ back to work is because they are only valued and valuable while they are working. They don’t exist within a logic of investment and return, but one of exchange. Even if these people could do their work from home (imagine, say, a telesales assistant), they would not enjoy the same ability to integrate their work with childcare; there wouldn’t be the same levels of sympathy and humour when children disrupt their work; they are not being employed as an integrated moral-financial asset with a private life, but for the labour that they can expend in an alienating fashion.
Great stuff from one of the sharpest minds around.
Quarantine diary — Day 56
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