Thus far, we have looked at the whats and the whys of the financial domination of liberal democracy. It is now time that we turn to a more detailed examination of the hows.
Let us begin with the general observation that, in a society operating under the Monopoly of Credit, organized political activity, like most other activities, is largely dependent – directly or indirectly – on Finance. Money, both in the form of producer credit and in the form of income, is maintained in a state of artificial scarcity, and Finance will naturally be inclined to ration it to those who do its will and to punish those who resist by denying them access to the life-giving credit. Credit, in turn, is a necessary means for obtaining most of the material and human resources required for political action. In this way, Finance can condition political activity to the point of completely controlling it.
Introducing the first-ever animated presentation of the Douglas Social Credit economic diagnosis and remedial proposals.
Please spread wide and far!
"If one wishes to do full justice to reality – regardless of the topic that is being investigated - it is of the gravest importance to neither underestimate nor overestimate the phenomenon in question. Accordingly, whenever this particular question of ‘conspiracy’ becomes the subject of reflection, the thoughtful individual will seek to follow a sensible middle-path in accordance with the available evidence and in full knowledge of his cognitive limitations. This will allow him to scrupulously avoid the error of those who become irrationally suspicious, i.e., paranoid, while, at the same time, avoiding the mistake of those who, by preferring to be complacently sceptical, refuse to call a spade a spade. To deny the reality and indeed even the possibility of conspiracy as an explanatory factor behind much of our socially-induced discontent is just as irrational, therefore, as to think that every negative thing that occurs in the world must be due to a conspiracy."
Thus far in this series of articles exploring the relationship between Social Credit and democracy, we have seen that conventional ‘democracy’ suffers from a large number of design faults which vitiate it and render it ineffective. That would be bad enough, but Douglas goes one step further and claims that the ineffective mechanisms of conventional ‘democracy’ provide the best possible cover for the operations of a hidden dictatorship. Not only do they provide the best possible cover, but the same mechanisms which are ineffective from the point of view of fulfilling the true purpose of political association can be rendered most effective (by being cleverly manipulated) for the purpose of fulfilling an alternative policy-objective, one that is imposed by an agency that is external to the elected ‘government’.
In this second article, I will continue to examine some of the structural problems with conventional democratic political systems that Douglas had identified in the course of his writings, especially in the writings of his latter years. Beyond the particular defects in the voting system which were discussed in the previous month’s article, there are also problems with the party system and with how the voting and party systems interact with each other. Since there is quite a bit of information to cover, I beg the reader’s indulgence if the following is reminiscent of a lawyer’s seriatim brief.
Social Credit political theory readily grants what lies, perhaps, at the root of the democratic urge and which accounts, in large measure, for the popular appeal of ‘democracy’: firstly, that governments should serve the common good of the people and secondly, if governments don’t serve the common good of the people in an effective, efficient, and fair manner, the people who are affected should have the ability to sanction the government so that the quality of government might immediately improve.
At the same time, Douglas was highly critical of the conventional ‘democracies’ that have come to characterize the Liberal West, often describing them as ‘ineffective’. Not only did they fail to serve the common good to the extent that this was physically possible and desirable, they also failed to provide the people with an effective vehicle for remedying this sorry state of affairs. To make matters worse, it was not uncommon for ‘democratic’ governments to impose policies on the population which were contrary to the general will of the population. That is to say, we have been regularly treated to the spectacle of ‘democratic’ governments, so-called, introducing policies that are ‘anti-democratic’ in the deepest and truest sense of that word.
Conventional schemes for financing a Universal Basic Income tend to take the existing financial system as a given and to assume that there is nothing fundamentally wrong with it. But what if that system is, in fact, deeply flawed? What if it does not operate in full service to the public good, in full service to the common good? What if, through the type of monetary reform known as Social Credit, the provision of an unconditional and basic level of income for every citizen could be secured without taxes and without increasing the public debt?
Freedom is undoubtedly a very great good. It is indeed one of the key objectives and one of the main fruits of any successful social order. But the greatest problem in saying, within the context of association, that one is ‘in favour of personal freedom’ is that ‘freedom’ has come to mean so many different things to so many different people and the various definitions are by no means compatible.
“… Social Credit policy is traditional Tory-ism or genuine conservatism expressed in terms applying to industrial capitalism. In a world in which liberal, socialist, and other “left-ist” policies are dominant, Social Credit, as an expression of genuine conservatism appears revolutionary in nature – as indeed it is. A free society rooted in the Christian ethic, which is the goal of traditional conservatism, can be achieved only by bringing to birth a new civilization involving a fundamentally changed viewpoint of human relationships with the nation.”