Most Everyone Just Wants to Watch Netflix While the Free World Is Taken Over by Super Rich Plutocrats

The following is an excerpt from the new bookHow Did We Get Into This Mess?by George Monbiot (Verso Books, 2016):

The question has changed a little since Rousseau’s day, but the mystery remains. Why, when most of us enjoy greater freedom than any preceding generations except the previous two or three—freedom from tyranny, freedom from slavery, freedom from hunger—do we act as if we don’t? I’m prompted to ask by the discovery that the most illiberal and oppressive instrument proposed by any recent government—injunctions to prevent nuisance and annoyance in the Anti-Social Behavior Bill—has been attacked by Labour not because it is draconian but because it is not draconian enough. The measure was decisively rejected by the Lords. But in March 2014, the bill was passed into law. Why do we tolerate a politics that offers no effective choice? That operates largely at the behest of millionaire funders, corporate power and a bullying media? Why, in an age in which people are no longer tortured and executed for criticizing those in power, have we failed to create viable alternatives?

In the U.S. Congress, for the first time, a majority of members are millionaires. As the representatives become richer, the laws they pass ensure that they exercise ever less power over the rich and ever more power over the poor. Yet, as the Center for Responsive Politics notes, "There’s been no change in our appetite to elect affluent politicians to represent our concerns in Washington." We appear to possess an almost limitless ability to sit back and watch as political life is seized by plutocrats, as the biosphere is trashed, as public services are killed or given to corporations, as workers are dragooned into zero-hour contracts. Though there are a few wonderful exceptions, on the whole protest is muted and alternatives are shrugged away without examination. How did we acquire this superhuman passivity?

The question is not connected to politics. Almost universally we now seem content to lead a proxy life, a counterlife, of vicarious, illusory relationships, of second-hand pleasures, of atomization without individuation. Those who possess some disposable income are extraordinarily free, by comparison with almost all our great-grandparents, but we tend to act as if we have been placed under house arrest. With the amount most of us spend on home entertainment, we could probably buy a horse and play buzkashi every weekend. But we would rather stare at an illuminated box, watching other people jumping up and down and screaming.

Our political constraint is one aspect of a wider inhibition, a wider failure to be free. I’m not talking about think tank freedoms here: the freedom of billionaires not to pay their taxes, of corporations to pollute the atmosphere or induce children to smoke, of landlords to exploit their tenants. We should respect the prohibitive decencies we owe to others. But there are plenty of freedoms we can exercise without diminishing other people’s.

Had our ancestors been asked to predict what would happen in an age of widespread prosperity in which most religious and cultural proscriptions had lost their power, how many would have guessed that our favorite activities would not be fiery political meetings, masked orgies, philosophical debates, hunting wild boar or surfing monstrous waves but shopping and watching other people pretending to enjoy themselves? How many would have foreseen a national conversation—in public and in private—that revolves around the three Rs: renovation, recipes and resorts? How many would have guessed that people possessed of unimaginable wealth and leisure and liberty would spend their time shopping for onion goggles and wheatgrass juicers? Man was born free, and he is everywhere in chain stores.

A few years ago, a friend explained how depressed he had become while trying to find a stimulating partner through online dating sites. He kept stumbling across the same phrase, used verbatim by dozens of the women he looked up: "I like nothing better than a night in on the sofa with a glass of red and a good DVD." The horror he felt arose not so much from the preference as from its repetition: "the failure to grasp the possibilities of self-differentiation."

I wrote to him recently to see if anything had changed. Yes: he has now tumbled into the vortex that dismayed him. He dated eighteen women in 2013, seeking ‘the short sharp hit which keeps you coming back despite the fact that the experience taken as a whole does not add up to anything worth having. "My life . . . is beginning to dance to the internet rhythm of desire satiated immediately and thinly." In seeking someone who was not trapped on the hedonic treadmill, he became trapped on the hedonic treadmill.

Could it be this—the immediate satisfaction of desire, the readiness with which we can and comfort—that deprives us of greater freedoms? Does extreme comfort deaden the will to be free? If so, it is a habit learnt early and learnt hard. When children are housebound, we cannot expect them to develop an instinct for freedom that is intimately associated with being outdoors. We cannot expect them to reach for more challenging freedoms if they have no experience of fear and cold and hunger and exhaustion. Perhaps freedom from want has paradoxically deprived us of other freedoms. The freedom which makes so many new pleasures available vitiates the desire to enjoy them.

Alexis de Tocqueville made a similar point about democracy: it threatens to enclose each of us "entirely in the solitude of his own heart." The freedoms it grants us destroy the desire to combine and to organize. To judge by our reluctance to create sustained alternatives, we wish neither to belong nor to deviate.

It is not hard to see how our elective impotence leads before long to tyranny. Without coherent popular movements, which are required to prevent opposition parties from falling into the clutches of millionaires and corporate lobbyists, almost any government would be tempted to engineer a nominally democratic police state. Freedom of all kinds is something we must use or lose. But we seem to have forgotten what it means.