Attempts even to define, let alone ameliorate, the degree of social injustice suffered by the poor at the hands of the rich are met with indignant cries of “class warfare.” This is reminiscent of the child’s explanation that “it all started when Johnny hit me back!” The plain and simple fact is that class warfare has been a clear and present reality throughout history, and it has been waged by the rich against the poor. The primary weapon in that war has been and remains the control of the money system.
In any society more complex than a tribe there must be some mechanism for deciding how resources are to be allocated among its members. In our society that mechanism is money. All resources, both necessities and luxuries, are virtually unobtainable except in exchange for money. Therefore the struggle to survive and prosper, rather than involving the direct obtaining of resources as it was for hunter/gatherers, becomes instead the obtaining of money with which to purchase the resources. This is not in and of itself necessarily a wrong or harmful system, but it does mean that whoever has the power to make the rules concerning money and how it is distributed possesses the means of absolute control if they choose to use that power to that end. History has shown that most do. Clearly this is a socially undesirable situation, since it obviously advantages a very small segment of society over the vast majority.
This does not necessarily imply that it is harmful to be governed by a small number of people. I am not necessarily advocating the position that the entire population should be involved with all decision making, which some conceive of as being made possible by the Internet and mass two way communications. A strong case can be made that, as with all pursuits, a relatively few are good at making decisions for the public benefit, and most are not, and we should put the right people in charge and let them lead. It is quite feasible to devise a system aimed at producing that end, and avoiding the obvious pitfalls involved in the very necessary process of giving people power. The system we have now for electing our leaders is one that is guaranteed to bring about the worst possible results for the population as a whole. This is because it is controlled by the money interests.
Money and the way we use money is perhaps the most important consideration in the field of social philosophy. It is also, not coincidentally, perhaps the most difficult consideration. Coming to a true understanding of the true nature of money, and how its use has been perverted to serve the interests of the hereditary power structure, presents enormous challenges. We must overcome habits of thought and assumptions that are so ingrained within us that we are barely even aware of their existence. We must come to terms with the seeming paradox of something that is a symbol for value, and which can be exchanged for things if actual value, yet which itself has no value. We must recognize that it is precisely the false idea that money is itself a commodity to be bought and sold that enables what should be a useful, indeed essential, tool has instead been turned into a weapon of social control.
Any attempt to upend such a deeply ingrained pattern of thought inevitably meets certain kinds of objection. “It has always been that way, and will never change.” “Power always corrupts the powerful, and nothing can be done about that.” “The system of control is just too powerful and all-pervasive, and will never give up its power.” We must examine each of these contentions (and other like them) and answer them convincingly. We must show how things came to be the way they are, which happened neither by chance nor by some inevitable process nor by wise and intelligent design, but rather was instituted to benefit those who established themselves as leaders at the very start, and who wised to retain that position and pass it on to their descendants. We must examine in detail the ever increasingly sophisticated ways this basic strategy has been implemented through history, and recognize the resulting social harm.
Only by fully understanding this history can we even define the true nature of the problem we face, let alone set about devising remedies. Much social analysis is devoted to attempts to fix the glaring inequities in our society by tinkering with the rules; indeed one common strategy of the power structure is to give way on issues that do not really address the fundamental problems in order to foster an illusion of improvement that satisfies the easily persuaded that something is really being done and progress being made, thus blunting the force of opposition.
The philosophy of gradualism can be a very tempting one, but we must recognize that there must come a time when true fundamental change is needed. In order to reach this recognition it is not enough to define the problems or even to suggest possible solutions, however well conceived those solutions might be. In order to achieve real change we need to go beyond everyday politics. We need to be willing to tackle questions of right and wrong. We need to establish a strong ethical case for change.
We must show, without appealing to religious beliefs or notions about an afterlife, that it is possible to define a moral basis for deciding what are our responsibilities towards our fellow humans and the other occupants of the reality we inhabit, and towards those who will have to deal with what we leave them. This seems to me to be one of the man shortcomings of the Democratic party. They have ceded the ground of the debate to those whose main concern is the interests of the powerful; election campaigns are all about policies and practicalities and plans. We get mired in thickets of detail and lose sight of the principles that should guide our actions.
It is fashionable to regard the political spectrum as a range of possible views on how society should be governed, and to think that if we can all sit down and talk it out we can reach a reasonable compromise. This is not the case. There are two very distinct and quite incompatible points of view being represented. They are not morally and ethically equal, and we need to recognize this. Class warfare is real and has been waged by the rich in increasingly subtle ways upon everyone else for all of history. The only way the situation can ever be righted is for the overwhelming majority to recognize that their interests are in fact aligned and they have been deliberately set against each other. This begins with establishing a firm ethical case for their point of view. It is very difficult to move people by appealing to their reason, but their innate sense of fairness, once activated, will carry the day.