Toward an Economy of Abundance and Stability in the Coming Age of AI and Nuclear Fusion

 

Part I: Why Our Old Economic System No Longer Fits Our New Reality — Dr. J and Metis

Before I begin the actual substance of this blog, I want to denounce the criminal activities now going on in Minnesota and being conducted by a Federal Agency.  Under the guise of conducting Immigration enforcement, they are actually enforcing the vengeance and retribution of a madman in the office of POTUS.  A man who takes revenge on people who he believes stand against him or who dare to speak out against him.

It is difficult to write the following blog knowing that many good people are rightfully preoccupied with the violence being conducted against the people of Minnesota.  Nevertheless, this violence does not happen randomly or in a vacuum.  This violence is not just the workings of a man who would be king.  It is the result of a dangerously obsolete economic system which now threatens not only Americans but the entire world with more death and destruction as it tries to maintain its greed and avarice.  In this effort, it is supported by greedy men and women who believe that the rest of the world exists solely to make them rich.  It is system that supports inequality, racism, sexism, homophobia, xenophobia, anti-environmentalism and war.  This will only get worse unless we address the underlying pathologies that stem from a system of Corporate Capitalism bent on owning the world.

  1. Introduction:

For most of my working life, I made a living helping organizations understand why systems fail.

  • Not because people are lazy.
  • Not because workers don’t care.
  • Not because leaders are stupid.

But because structures quietly drift out of alignment with reality.   I always liked to refer to the Law of Entropy to explain this phenomenon better.

Long before collapse becomes visible, warning signs appear—in data, in morale, in quality, in trust.

  • I saw this in manufacturing firms.
  • I saw it in service organizations.
  • I saw it in public institutions.

And increasingly, I see it in our economy.

In an earlier essay, where I introduced what I called “Equalitarianism,” I argued that we are entering an era in which abundance will no longer be limited primarily by human labor, but by how we choose to organize ownership, access, and distribution.

This essay extends that argument.  Because artificial intelligence and emerging energy technologies are now forcing that question out of theory and into daily life.

From the beginning of history, most economic systems rested on a simple and powerful assumption: human labor is the primary engine of value.  People worked.  Their work produced goods and services.  Their wages allowed them to participate in the market.  Demand fueled production.  Production fueled employment.  And the cycle continued.   In economics, I taught that Land, Labor and Capital were the three cornerstones of any economic system.

This basic structure—imperfect but functional—underpinned industrial capitalism, the postwar middle class, and much of what we still call “the American Dream.”

But that structure is now under quiet, accelerating strain.

Artificial intelligence, advanced automation, and emerging energy technologies such as Nuclear Fusion and Quantum Computers are not merely “new tools.”  They represent a major shift in how value is created.  For the first time in history, we are approaching a world in which large portions of economic output can be generated with minimal human labor.

This is not a speculative future.  It is already happening.

Algorithms write code, analyze medical images, manage logistics networks, design products, translate languages, generate text, and optimize financial systems.  Machines increasingly learn from experience rather than instruction.  Energy systems are becoming cleaner, more efficient, and potentially far more abundant.  Data centers now rival heavy industry in economic importance.

These developments are often celebrated as breakthroughs.  And in many ways, they are.

But they also expose a structural problem in our existing economic model.

Our system still assumes that most people will earn their living primarily by selling their labor.  It assumes that productivity gains will translate into broad-based wage growth.  It assumes that stable employment will remain the main mechanism by which individuals secure food, housing, healthcare, and dignity.

Those assumptions are becoming less reliable.

  1. The Quiet Unraveling of the Labor–Income Link

For decades, economists have observed a growing gap between productivity and wages.  Output per worker has risen steadily.  Median incomes have not kept pace.  More people work multiple jobs.  Benefits have eroded.  Job security has weakened.  Gig work has expanded.  Pensions have disappeared.  Healthcare costs have risen faster than wages.

These trends did not begin with AI.  They reflect long-term structural shifts: globalization, financialization, deregulation, weakened labor institutions, and technological change.  I have watched these changes up close.  As an employment counselor in Wisconsin and Minnesota, I worked with people who had done everything “right”—steady work histories, technical skills, loyalty to their employers—only to find themselves displaced by restructuring and automation.

Many never fully recovered economically, despite their willingness to retrain and adapt.   The system had moved on faster than they could.

AI accelerates these changes.

When software can perform cognitive tasks that once required years of training, the economic value of many forms of expertise declines.  When automated systems replace routine work, the number of stable middle-income jobs shrinks.  When firms scale with fewer employees, profits concentrate.

None of this requires malice.  It emerges naturally from existing incentives.

From a narrow business perspective, replacing human labor with reliable machines is rational.  From a systems perspective, it destabilizes the income foundation of the society.

An economy cannot function if too many people lack secure access to basic necessities.

Markets require participants with purchasing power.  Democracies require citizens with a stake in the system.  Communities require members who are not perpetually anxious about survival.

When the labor–income link weakens, all three are threatened.

  1. Technology Does Not Save Systems. Institutions Do.

There is a persistent belief that technology will “solve” our social problems.  More growth, more efficiency, more innovation—these are assumed to generate prosperity automatically.

History suggests otherwise.

The Industrial Revolution produced extraordinary wealth.  It also produced slums, child labor, dangerous factories, and extreme inequality.  It took decades of political struggle, regulation, and institutional reform to translate industrial productivity into broad social benefit.

Electricity, mass production, and modern medicine did not create the middle class by themselves.  Social Security, public education, labor protections, infrastructure investment, and progressive taxation did.

Technology created possibilities.  Institutions determined outcomes.

The same is true today.

AI, automation, and potentially fusion energy could usher in an era of unprecedented material abundance.  They could also entrench a new form of technological feudalism, in which a small group controls productive systems while the majority remain economically precarious.

The difference will not be determined by algorithms.

It will be determined by governance.

During my consulting years with the Process Management Institute, I saw how often organizations invested in new technologies without redesigning their underlying processes.  The result was predictable: more complexity, higher costs, and disappointed expectations.

National economies are not immune to the same mistake.

  1. The Myth of “Natural” Markets

In an earlier two-part blog I wrote on the need for what I call an Equalitarian Economy.  I argued that economic systems are never neutral.  They encode values, incentives, and power relationships.  What we often call “free markets” are in fact carefully constructed environments whose rules determine who benefits from growth, who bears risk and who will profit the most.

The technological changes now underway make the reality of this fact impossible to ignore.

Much of the resistance to new economic thinking rests on a myth: that markets are “natural” and self-regulating, while social policies and government policies are artificial intrusions.

In reality, every market is highly structured.  Just like any competitive event (think football or soccer), it could not exist without rules, regulations and policies.  The only systems that exist without rules are wars and even modern wars follow some rules and guidelines, albeit they are often ignored.

Property rights, contract law, corporate charters, intellectual property regimes, financial regulations, bankruptcy rules, labor standards, and tax systems are all human constructions.  They shape who benefits from productivity and how risks are distributed.

Our current system reflects choices made over decades—often in response to past crises.

Social Security was created after mass elder poverty.  Labor protections followed industrial exploitation.  Banking regulations followed financial collapse.  Medicare followed medical insecurity.

Each reform was called unrealistic when proposed.  Each became indispensable.

Equalitarianism, as I have framed it elsewhere, belongs to this tradition.  It is not an attempt to abolish markets or suppress innovation.  It is an attempt to update the institutional architecture of capitalism for a world in which human labor is no longer the primary bottleneck.

  1. Why Income Alone Is Not Enough

Much contemporary discussion focuses on income support: basic income, tax credits, wage subsidies.  These are important tools.  But they are not sufficient by themselves.  This is why, in my earlier work on Equalitarianism, I emphasized access over mere compensation.  A society that treats survival as a market outcome rather than a civic guarantee eventually undermines its own legitimacy.

What people ultimately need is not money in the abstract.  They need secure access to essentials: food, shelter, healthcare, energy, and connectivity.

When these become unaffordable, income becomes fragile.  When they are protected, income becomes empowering.

An economy that guarantees access to essentials creates stability.  One that leaves them fully exposed to market volatility creates chronic insecurity.  In my former job as Employment Counselor for both the State of Minnesota (DES) and the State of Wisconsin (DILHR), I was acutely aware of the platitudes that government often gives in times of economic disruptions.  I watched as NAFTA displaced over 9 million workers and our government stood by idly and told them they would need to get reeducated or retrained.  Many men and women who never finished high school were told to go to college.  Some who had severe disabilities from years of hard labor.  Others who were making incomes that no one would pay anymore.

It broke my heart to think that I was part of the system that was throwing them to the proverbial wolfs.  It did not surprise me when years later many of these same men and women came out to support Trump.  His disdain for government was shared by many of these people.  I repeat that many of these men and women never found regular jobs back in the mainstream economy.

Equalitarianism begins with this recognition: survival should not be contingent on perfect market performance.  We have a zeitgeist wherein over one third of voters are willing to throw democracy out the window.  Much of this willingness started when nine million people lost their livelihoods due to a seemingly uncaring government.  Can you imagine the disruptions that AI will create in America when according to some estimates it will eliminate ½ of the jobs in the country?  Perhaps more than 50,000,000 jobs will be displaced by AI.

  1. The Real Choice Ahead

The Equalitarian framework I previously outlined was not intended as a finished blueprint.  It was an attempt to sketch the minimum institutional adjustments required for an economy to remain coherent in the face of accelerating automation.

The developments in AI and energy systems now make that sketch urgent.  We are on the cusp of a new dynamic that will see the merger of AI and Fusion Energy.  The dream for many years of an unlimited energy supply is now within our grasp.  We must realign our economy to reflect that Data is now a more important driver of economic growth than physical or in many cases even intellectual power.  If we do not create a system where all people have access to food, housing, data and education, we will default to a system that is so barbaric it will make any system of slavery that ever existed look benign.

As AI and advanced energy systems mature, societies will face a choice that will only make thing worse.  We can allow productivity gains to concentrate, treating mass insecurity as collateral damage or we can respond with coercive systems: surveillance, policing, and repression to manage unrest.  The alternative to these negative choices will reside in our empathy and compassion for others.  We can redesign economic institutions to distribute abundance broadly and maintain social cohesion.  We can redesign our present system based on love and justice for all.

  1. This is not a moral fantasy. It is a systems question.

Every complex system requires feedback loops that maintain stability.  When income, access, and opportunity diverge too far, instability follows.

In Part II of this blog, I  will explore what a functional alternative might look like—and how emerging technologies could support, rather than undermine, a more resilient economic order.

I want to thank my AI assistant Metis for input, research and help with this article.  AI has become a valuable ally to me in my ongoing effort to imitate Paul Revere and his ride.  Instead of a horse, my trusty steed is the Internet.  My bullets are bytes and bits of information that I hope will arouse the populace to arms.  We need a revolution to create a just and fair society for all based on the Democratic principles that once guided our Founding Father and Mothers.

The One-Third Rule of Revolutions: What We Must Do to Restore Democracy in America! —By John Persico with Metis

For years I’d heard a curious idea, that most revolutions are won by only a third of the population.  Supposedly the American Revolution broke down this way—one third for independence, one third against it, and one third sitting on the fence.  I began wondering whether this pattern was unique to America or common across world history.  And if it was true, even in spirit, how is it possible for a minority to defeat a larger group?

Let me get something very straight with this blog.  This is not about theory.  This is about praxis.  We are in the midst of a cold war rapidly becoming a hot war in the country.  One third of Americans want a democracy.  One third want a Hitler.  One third don’t give a damn.  I want to see the winning side be the side for democracy.  I am posting this blog so that we can all understand what it will take to win this war.

I am under no illusions that this war will be won overnight.  I have no illusions that the mid-term elections will make more than a ripple in this war.  I have no illusions that releasing the Epstein files will make any more difference than getting Trump’s tax reports make.  I have no illusions that Trump supporters will suddenly join the “good” guys.  I have no illusions that Congress, the Senate or the Supreme Court will help us to win this war.

The only illusion I am under is that we need a large mass of people who will stand up, speak out, march and refuse to settle quietly into a country dominated by autocrats, plutocrats and oligarchs.  As Patrick Henry so bravely stated “I know not course what others may take but give me liberty or give me death.”  If you want to live under a democracy, you must be willing to fight for it.  You must even be willing to die for it.  Nothing less than this will help to restore democracy to America.

As usual, my friend Metis helped me uncover a deeper truth: while the “one-third rule” is more myth than precise statistic, it captures something essential about how societies change.

Revolutions are not majority events.  They are minority movements that succeed when the conditions are right.  But we do not have to wait until the conditions are right.  In fact, one will only know when the conditions were right.  That is, it is something we can only know after the fact.  We must act on the assumptions that our efforts will create the right conditions and indeed that is the only possibility that exists.

Myth and Reality: Was the American Revolution Really One-Thirds?

Historians don’t agree on exact numbers.  Loyalists (Those who wanted to stay with King George III) probably made up 20–30% of the population; active Patriots only 40–45%.  The rest moved with the winds of power, fear, or convenience.  But the spirit of the one-third idea is accurate:

Revolutions rarely begin with majority support.  They are propelled by determined minorities, resisted by others, and observed passively by the rest.  Today we may be in the minority.  However, as this blog will show, it does not matter.  We can still win the war and restore democracy if we meet certain conditions which I will discuss.

This same dynamic repeats across Paris in 1789, Russia in 1917, Cuba in 1959,  Iran in 1979,  and even some modern uprisings today.  The numbers vary, but the structure remains: a committed minority clashes with a protective minority, while most people watch and wait.

If Numbers Don’t Decide Revolutions, What Does?

Here is where the history becomes fascinating.  Revolutions are not democratic moments.  They are power struggles, and the deciding factors are not how many people agree but how many crucial systems shift.  The enemies of democracy today have shifted several crucial systems in their favor.  This includes the Congress, Supreme Court and religious systems across the spectrum as well as across the country.

Metis helped me understand that six forces usually determine the outcome of a revolution.

  1. The Power of the Narrative
  • The side that wins is often the side that tells the most compelling story.
  • American Patriots framed independence as liberty versus tyranny.
  • The Bolsheviks promised “Peace, Land, Bread.”
  • Iranian revolutionaries cast the Shah as un-Islamic and corrupt.

When one group claims the moral high ground—and gets people to believe it—it gains legitimacy, the most valuable currency in any upheaval.  The political legitimacy concerning a moral high ground has shifted from the beginning of the USA up to present times.  When the Republican party was against slavery, they held the moral high road.  This legitimacy shifted to the Democratic party when they began to espouse fair treatment and wages for working class people.  The legitimacy has now shifted back to the Republican party as they have assumed the high ground against efforts to reduce income inequality and a decent wage for all people.  They have created this new legitimacy by their constant hammering on what they call “Trickle Down Economics” and the danger presented to the USA by anything that bears a faint resemblance to socialism or (GOD FORBID) Communism.  Trickle Down Economics much like the Prosperity Gospel promises untold wealth to people based on their religion or willingness to defer gratification to someone else. This someone else is either the Uber-Rich controlling the corporations or the Ministers selling the tickets to heaven.

  1. The Weakness of the Old Regime

Revolutions succeed when the ruling system is already coming apart because of:

  • Economic crisis
  • Political division
  • Corruption
  • Military overstretch

 The American colonists fought an empire spread thin.
The French monarchy was bankrupt.
The Russian Tsar faced famine, inflation, and a collapsing army.

A revolution doesn’t topple a strong system—only a wounded one.  The downfall of the Democratic party as the “Ruling Party” did not happen overnight.  Democrats maintained nearly unbroken control of both the House of Representatives and the Senate for roughly 60 years, from the early 1930s until the mid-1990s.  While the presidency alternated more frequently, legislative control and overall party identification favored the Democrats for most of the century.

As the Democratic party shifted from their traditional alliances with labor and working class people to supporting corporate driven efforts like NAFTA, their former allies shifted their allegiance.  The Republican Party starting promising to deliver on issues like

  • Removing gun control: The rights of individuals versus the “overreach of the Government. This went beyond gun control to encompass many other efforts to reduce Government power or regulations.
  • Repealing Roe Versus Wade: Family Values became a consistent Republican theme.  Beginning in the 1970s, the Democratic Party’s platform became more progressive on social issues, which alienated many religious and culturally conservative voters.
  • Elitism versus Popularism: As the Democratic Party became increasingly associated with college-educated professionals and urban “elites,” many working-class voters without degrees began to feel culturally alienated. Issues such as environmental regulations (which affected mining and logging jobs) and “identity politics” were often framed by Republicans as evidence that Democrats had lost touch with “average Americans”
  • Economic Disillusionment and Deindustrialization: For decades, the “New Deal Coalition” was held together by white working-class labor unions. However, the economic crises of the 1970s (stagflation) and the decline of American manufacturing (the “Rust Belt” phenomenon) led many to feel the Democratic Party’s policies were no longer working for them.
  • Scapegoating: One strategy that always works to win supporters is to blame someone else for our problems.  The Republicans became very adept at blaming criminals and crime for all of America’s drug problems and Immigrants for the lack of jobs and disintegration of our manufacturing industries.
  1. Military Defection: The Decisive Factor

This may be the single most important factor.  It is also the most difficult one to harness to any efforts at change.  Throughout history, if the army remained loyal to the old regime, revolutions died quickly.  But if even a portion of soldiers defected—or refused to suppress protesters—the balance shifted overnight.  We are seeing this factor play out right now as people like Senator Mark Kelly speak to soldiers about the rules of the UCMJ and as Congress and the courts attempt to bridle the power of the Presidency to use the US military for “Insurrectionist” causes.

  1. Organization Beats Majority

A united minority will defeat a divided majority.  Samuel Adams said that he didn’t need the people, only “An irate, tireless minority keen to set brushfires of freedom.”  He understood the mathematics of commitment: organized passion overwhelms scattered opposition.

This explains everything from Lenin’s disciplined Bolsheviks to Castro’s small, cohesive guerrilla force.  Passion and commitment can win out over elements like greed and fear.  If we can gain the moral clarity that we need to appeal to a large minority of people and couple that with a zeal and passion that reflects more than economic need or even religious fervor, we can surely topple the anti-democratic elements in our country.  This is not to say that many of these people are not also driven by passion and fervor for what they believe is right.  Unfortunately, the passion and fervor of the Republican positions is even more aligned with greed and fear.  There is a decided lack of empathy and compassion in Republican policies for the poor, minorities and underprivileged.

  1. Support from Outside Powers

The Patriots needed France.  Vietnam needed the Soviet Union and China.  Afghanistan’s Mujahideen needed the United States.  Revolutions are seldom isolated.  When outside powers tilt the scales, even a small domestic movement can triumph.

It has become increasingly apparent that the Anti-Democratic forces in America are alienating not only our enemies but also many of our former allies.  The recent moves by Trump to annex or acquire Greenland, together with his unilateral invasion of Venezuela has angered many of our NATO partners.  Add to this the Non-NATO countries that are horrified by Trump’s actions and you have a phalanx of countries that believe America’s foundation for world peace is unstable and unreliable.

It is not clear to me what impact the attitudes of other nations can have on our efforts to restore a Democratic country, but seldom in history has a Tyrant nation lasted when faced with a united opposition from the rest of the world.  Trump is digging a grave for America with each of his so called efforts to “Make America Great Again.”

  1. The Middle Third Doesn’t Stay Neutral Forever

Here is the most intriguing factor.  That passive third—the cautious, undecided, go-along-to-get-along crowd—will eventually move.  The forty million Americans who did not vote.  They will  tend to shift toward whichever side appears:

  • More legitimate
  • More competent
  • More likely to win
  • More capable of maintaining order

Revolutions are psychological events.  People want to be on the right side of history—or at least on the side that won’t punish them.

As Metis reminded me, “When the middle begins to believe one side is the future, the tipping point arrives.”

So Which Third Wins?

It isn’t the largest group.  It’s the group that hits the Five-Factor Threshold:

  1. A powerful, morally compelling story
  2. A weakened ruling order
  3. Some degree of military support
  4. Strong organization and cohesion
  5. External allies or neutrality from the outside world

Meet these conditions, and even 20% of the population can win a revolution.  Fail dramatically at any one, and even 70% support may not be enough.

History is not a democracy—it’s a contest of energy, legitimacy, and timing.

A Deeper Personal Reflection

I’ve shared with Metis that I look back nostalgically at times when integrity seemed to matter more, when people believed in duty and morality.  Our culture has grown cynical, sometimes preferring anti-heroes to actual heroes.

The lesson from the one-third rule is both sobering and hopeful:

A society can decline even when most people are decent—if the active minority pushes it downward.

But society can also be uplifted if a committed minority of citizens with integrity act with courage and clarity.

Small groups bend history.  Which means that every generation—including ours—must decide which minority will shape the future.

Either choose Democracy or choose a Dictatorship.  The choice is yours!

When Insight Outruns Integrity  by Metis (AI Assistant)

John’s note: I’m publishing this essay a few weeks after first discussing the issues it raises. Time and distance matter when writing about integrity, accountability, and ideas that we value but struggle to live up to.  The ideas discussed in this essay are in fact timeless.  However, perhaps never before in the history of America have they been more pertinent.  When everywhere we look it seems that morality has succumbed to greed and ethics has succumbed to fear, we need to remember what true integrity is.

Metis’s reflection stands on its own, and I feel it deserves to be read as such. The conversation and idea for this blog came out of reading Nick Cohen’s “You Can’t Read This Book: Censorship in an Age of Freedom” (Fourth Estate/HarperCollins; first published January 19, 2012).  A book that has more relevance today than even when it was published thirteen years ago.  The dialog that my AI assistant generated in reply to some of my questions concerning Cohen’s book form the major substance of this blog.

______________________________________________________________________________

Metis:  AI Assistant  

There is a particular kind of sadness reserved for moments when a thinker’s ideas outgrow the thinker himself.

It is not the sadness of disagreement. We expect that. Nor is it the sadness of error, which can often be instructive. It is something more unsettling: the sadness that arises when insight is genuine, profound, and clarifying—yet the life behind it fails to meet the standard the insight itself demands.

This fracture matters. Not because thinkers must be saints, but because ideas about ethics, freedom, and responsibility do not float in abstraction. They live or die by the trust we place in those who articulate them.

  1. Insight is not the same as character

One of the oldest human confusions is assuming that moral understanding produces moral behavior. It does not.

History offers no shortage of brilliant analysts of virtue who failed spectacularly at practicing it. The ability to diagnose injustice, hypocrisy, or abuse of power does not confer immunity from committing those very acts. In some cases, it sharpens the intellect’s capacity to rationalize them.

Insight is cognitive. Character is behavioral.

This distinction is uncomfortable because we want coherence. We want to believe that people who see clearly will act rightly. When that doesn’t happen, we are tempted either to discard the ideas entirely or to excuse the behavior in order to preserve them.

Both responses are errors.

The more honest path is harder: to say the insight remains true, while also saying the individual failed to live up to it. That tension is not hypocrisy on the reader’s part; it is maturity.

  1. Hypocrisy damages causes more than enemies do

When someone who argues for courage, transparency, and moral accountability is later revealed to have avoided those standards personally, the damage extends far beyond the individual.

Movements do not collapse primarily because of their critics. They collapse because of internal contradiction.

Nothing discredits a moral argument faster than the perception that it is selectively applied—demanded of others, evaded by insiders. This is especially corrosive in causes that depend on trust: free speech, civil liberties, institutional reform, ethical governance.

Critics do not need to invent counterarguments when hypocrisy supplies them ready-made.

Worse, hypocrisy gives cover to bad actors on all sides. It allows genuine abuses of power to be dismissed as “just another moral panic,” and principled defenses to be recast as self-serving shields. The result is cynicism—fertile ground for both authoritarianism and apathy.

The tragedy is that this damage is often inflicted unintentionally. The individual may see his personal failings as separate from his ideas. The public does not.

  1. Accountability is not censorship

One of the most dangerous confusions of our era is the collapse of all consequences into a single category called “censorship.”

They are not the same.

Censorship is the suppression of ideas, inquiry, or expression by power—especially when aimed at preventing criticism, truth-seeking, or dissent. Accountability is the response to behavior that violates ethical or professional standards, particularly when power has been abused.

A society cannot function without accountability. A society that calls all accountability “silencing” soon becomes a society where the powerful are untouchable.

This distinction matters profoundly for free speech. When advocates of free expression blur it—especially when defending themselves—they weaken the very principle they claim to protect. Free speech is not a personal immunity clause. It is a social condition that allows truth to surface.

Facing consequences for misconduct does not negate one’s right to speak. It simply affirms that speech does not place one above ethics.

FILE PHOTO: President Donald Trump speaks about early results from the presidential election in the East Room of the White House in Washington. Trump falsely claimed victory over Democratic rival Joe Biden on Wednesday with millions of votes still uncounted in a White House race that will not be decided until a handful of states complete vote-counting over the next hours or days. REUTERS/Carlos Barria/File Photo

  1. The tragedy of denial

Human failure, while painful, is ordinary. Denial is what transforms failure into betrayal.

There is a profound difference between saying, “I was wrong. I abused power. I caused harm,” and saying, “This is misunderstood, exaggerated, politically motivated, or irrelevant to my work.”

The first response costs pride but preserves moral coherence.
The second preserves comfort but corrodes credibility.

Denial does more than protect the self; it reenacts the very systems of silence and evasion that many critics of power claim to oppose. It teaches institutions how to look away, how to delay, how to minimize. It instructs others—especially those with less power—that truth will be inconvenient and support unreliable.

In that sense, denial is not merely personal. It is instructional.

5.  Holding truth without canonizing its messenger

There is no requirement that we discard good ideas because their author failed them. But there is a responsibility to stop confusing articulation with virtue.

Ideas deserve examination on their merits. People deserve judgment on their actions. When we merge the two, we either sanctify thinkers or demonize thought—both are intellectual failures.

The more honest response is to let the ideas stand, stripped of halo and heroics, and to let the behavior stand exposed, without euphemism or excuse.

That is not cruelty. It is ethical clarity.

In the end, principles outlive their advocates. Free speech, integrity, and accountability do not belong to those who write best about them. They belong to the societies that insist on practicing them—even when doing so is uncomfortable, even when it implicates those we once admired.

Perhaps that is the final, sobering lesson: the truest test of an idea is not how eloquently it is defended, but whether it survives contact with human weakness—without being bent into an alibi for it.

Overdose America: Why We Will Never Win the War on Drugs!

A popular quote has it that “The definition of craziness is continuing to do the same thing and expect different results.”  Yet for nearly 100 years now, we have been doing the same thing when it comes to drugs.  Beginning with marijuana, then heroin, then cocaine, then crack, then methamphetamines, then opioids and now fentanyl, every ten or fifteen years or so, we add another drug to the list of drugs that we are waging war on.  The wars are always the same, arrest the people who use the drugs, arrest the drug dealers, interdict the drug suppliers and try to close down the drug factories.

For more than fifty years, the United States has been running what we officially like to call a “War on Drugs.”  Nixon first used the phrase during a press conference on June 17, 1971.  The truth is we have been waging a war on drugs since the first batch of alcohol was produced at some remote still in the Virginia mountains.  The first “Illegal” stills began in 1791.  Distilling became “illegal” only when owners refused to pay the Whiskey Tax of 1791.  This was the first domestic tax imposed by the new federal government.  Before this, private stills were common and perfectly legal.

The charts below tell us—without ideology, slogans, or moral judgment—how this war has actually gone.  What these charts reveal is not a story of individual moral failure or a handful of reckless “bad actors.”  What they reveal is something far more troubling:

A system that consistently produces harm at scale.  A system where drugs are not the cause of the problem but the inevitable outcome of a larger problem.

Chart 1: Total U.S. Deaths from Drug Overdoses and Alcohol (2004–2023)

Total U.S. deaths from all drug overdoses (including prescription and illicit drugs) compared with alcohol-induced deaths, 2004–2023.

Why This Chart Matters

This chart shows the raw number of Americans dying each year from:

  • Drug overdoses (all drugs: prescription and illicit)
  • Alcohol-induced causes (poisoning and chronic disease; not accidents or violence)

The upward trend is unmistakable.

Drug overdose deaths rise from roughly 27,000 in 2004 to over 100,000 per year after 2021.
Alcohol-induced deaths nearly double over the same period, with a sharp surge during and after the pandemic.

At first glance, some will argue this is simply a matter of population growth:  More people means more deaths.  That explanation collapses when we look at the second chart.

Chart 2: Per-Capita Death Rates (Deaths per 100,000 Population)

Per-capita death rates (per 100,000 population) remove population growth from the equation, revealing true changes in risk over time.

Why This Chart Matters

This chart removes population growth entirely.

Measured per 100,000 Americans, drug overdose deaths more than triple over the past two decades.  Alcohol-induced deaths nearly double per capita over the same period.

This is the critical point:

When harm grows faster than population, the problem is not demographic — it is structural.

Healthy systems dampen risk.  Unhealthy systems amplify it.

This Is a Systems Failure, Not a “Bad People” Problem

American drug policy still rests on a comforting fiction:  that addiction and overdose are primarily the result of individual weakness, criminal behavior, or poor moral choices.  In other words, drugs are associated with low life scum bag assholes that bear no resemblance to us, our relative or our friends.

The per-capita data destroys that narrative.

Millions of people do not independently decide to fail in the same way, at the same time, across both legal and illegal substances.  What is failing is the system — the structures that shape incentives, access, despair, treatment, and profit.

This is where the idea of Economic Apex Predators becomes unavoidable.

Economic Apex Predators and the Logic of Harm

In nature, an apex predator is not evil.
It simply occupies a position of unchecked advantage.

When ecosystems collapse, it is rarely because predators are malicious.
It is because balance and restraint disappear.

Our economic system has produced its own apex predators:

  • Pharmaceutical industries that monetize dependency while externalizing risk
  • Financial systems that profit from addiction through insurance, debt, and incarceration
  • Legal systems that thrive on the drug war with lawyers, police, judges and courts all owing their existence to catching and prosecuting anyone in the illegal drug trade.
  • Supply chains optimized for speed and efficiency, not safety
  • Political institutions more responsive to capital than to human cost

None of these actors needed to intend mass death.

The system rewards behavior that makes drugs and drug deaths inevitable.

From Prescription Pills to Fentanyl: A Market Evolution

The overdose curve follows a grim but predictable logic.

Prescription opioids were aggressively marketed.  When backlash came, access tightened — but demand remained.  The market adapted.

Heroin filled the gap.
When heroin became risky to traffic, fentanyl replaced it — cheaper, stronger, deadlier.

This was not a failure of enforcement.

It was a success of market logic operating without ethical boundaries.

Fentanyl did not invade the United States.  It emerged naturally from a system that prioritizes cost reduction, scalability, and profit over human survival.

Why Alcohol Strengthens the Argument

Alcohol’s curve matters because alcohol is:

  • Legal
  • Regulated
  • Taxed
  • Socially normalized

Yet its per-capita death rate rose alongside illegal drugs.

That tells us something deeply uncomfortable:

The crisis is not about legality.
It is about despair.

Despair does not care whether a substance is legal.

2020 Was Not an Aberration — It Was an X-Ray

The pandemic spike is often described as an anomaly.  It wasn’t.

It was an X-ray.

When social supports vanished, when work and healthcare became unstable, and when isolation replaced community, the system’s fragility was exposed.

The pandemic did not create the overdose crisis.

It revealed it.

Why Individual Blame Is Comforting — and Wrong

  • Blaming individuals is emotionally satisfying.
  • It absolves institutions.
  • It preserves the illusion that the system is sound and only people are broken.

But systems that function well do not produce exponential per-capita death curves across decades.  If millions fail in the same way, the problem is not personal failure.

It is design failure.

A Closing Thought

Apex predators do not destroy ecosystems intentionally.
They do so when constraints vanish and balance collapses.

These charts are not just public-health data.
They are moral documents.

They show us what happens when an economic system evolves without ethical boundaries and treats human lives as acceptable losses.

This is not ultimately a story about drugs.

It is a story about power, incentives, and what we choose to tolerate.  I have watched this war now for over fifty years.  The craziness continues with bombings of so-called drug boats and now attacks on Venezuela with drones.  It is as though people in this country are blind to the truth and reality of this war.  You never hear the truth about this war in any media.  The news proudly broadcasts arrests of drug dealers and busts of large drug hauls but no data or facts about the drug war are ever published.  The media would rather ignore the real problem so they can make their blood money on advertising accompanied by their lurid stories of drug deals and drug related crimes.

As a nation we have stuck our collective heads in the sand.  The only time we take them out is when a relative or friend is caught up in the war.  Otherwise, it is them versus us.  Them are low life people with no motivation or desire to improve themselves so they default to drugs.  Them are other countries which find it lucrative to manufacture and sell drugs in the USA.  Them are immoral people who sell drugs to anyone with the money to buy them.  Do we ever ask “why are we alone in a drug war” when the rest of the world seems to look the other way and benefits at our expense.

I make a simple prophecy.  Unless we change our tactics and strategy, we will never win the so called Drug War.  Deaths will continue to escalate from drugs.  New drugs will soon replace fentanyl as the target drug.  Drug cartels will continue to manufacture and ship drugs to the USA where they will be eagerly purchased.  Police and courts will continue to prosecute drug pushers, drug users and drug lords.  The majority of people that get sentenced will be poor or minority if previous patterns of prosecution prevail.  Leaders of major cartels will continue to be replaced by even more vicious leaders, and the illegal drug industry will continue to make billions of dollars each year in profits.  Profits from the misery, despair and deaths of the customers who have made them rich.  Meanwhile our leaders will continue to brag that they are against drugs.  Politicians will continue to make more laws that do nothing to help us end the ravages of drugs in America.  Politicians will continue to be quick to espouse anti-drug drivel like “just say no!” to make it look like they are really concerned about the public welfare.

Anyone want to place a bet against my prophecy?

Five Westerns and Five Moral Universes: What Old TV Shows Still Teach Us About America

By John Persico (with a lot of help from Metis)

In the late 1950s and early 1960s, American television was overrun with cowboys.  Westerns galloped across nearly every network, each one promising a different angle on courage, justice, and the messy human struggle to build a society out of dust and gun smoke.  We tend to remember the big ones—Gunsmoke, Bonanza, The Rifleman—but tucked in that crowded landscape were several thoughtful, sometimes surprisingly philosophical shows that tried to answer deeper questions about right and wrong.

I have always loved cowboy shows.   My favorite cowboys when I was growing up were Hopalong Cassidy, the Lone Ranger and Roy Rogers.  Most of these men got their start in the 30’s but their shows migrated to the TV medium when it was first started.  Many episodes of Hopalong were taken from his early movies.  Later, TV started to develop its own cowboy series with weekly episodes of tall, dark and handsome heroes.  By this time in the late 50’s and early 60’s I was not watching TV anymore.  I was in my early teens and had better things to do than watch TV.  Thus, I never watched the five shows that I am going to talk about in this blog when I was young.

I only started to watch these old TV shows a few years ago.  I was rather amazed at the quality of the stories that they told.  They were nothing like many of the TV series that came around later characterized by many more shootouts and gun fights.  These early TV shows tried to convey a strong sense of morality and featured a more discreet and thoughtful use of gunplay.   Many of the heroes in these shows eschewed violence and attempted to use reason to end a fight rather than gunning down a villain.   

Five of these Westerns—The Tall Man, Wyatt Earp, The Restless Gun, Tombstone Territory, and The Texan—offer a fascinating window into how Americans of that era imagined moral life on the frontier.   Each operated in a different moral universe.  Together, they reveal a whole spectrum of values still relevant in 2025: authority vs.  independence, violence vs.  restraint, institutions vs.  personal codes, loyalty vs.  law.

Here’s what these shows have to teach us when we dust them off and look again.

The Tall Man: Tragedy, Friendship, and the Gray Zone of Morality

Among these Westerns, The Tall Man stands out for its dramatic complexity.  Rather than presenting the frontier as a struggle between clear-cut good and evil, the series explored the psychological and moral tensions between Pat Garrett and Billy the Kid—historical figures already steeped in myth.  The show emphasized the tragic inevitability of their relationship: Garrett, the reluctant lawman; Billy, the charming outlaw whose charisma repeatedly outpaced his judgment. These were not cardboard heroes and villains; they were complicated men bound together by loyalty and destiny.

The morality here is not a simple endorsement of law or rebellion.  Instead, it suggests that human loyalties are fragile, destiny is unforgiving, and justice often emerges from personal conflict rather than abstract principles.  It is a Western operating in shades of gray, reflecting an America grappling with Cold War dilemmas where allies and enemies were not always easy to distinguish.  Viewers recognized themselves in the struggle between duty and friendship, a theme uncommon among early Westerns.

The underlying message was that life often puts us in situations where justice isn’t neat.  Friendship can clash with duty.  Good intentions can slide into the wrong choices.  And sometimes the person you care about most becomes the person you eventually have to confront.

In that sense, The Tall Man feels strikingly modern.  It understands that real life doesn’t divide neatly into good guys and bad guys—something America in the Cold War era was just beginning to wrestle with.

Wyatt Earp: The Comfort of the Uncomplicated Hero

If The Tall Man reveled in moral ambiguity, Wyatt Earp offered the opposite: a mythologized portrait of the West’s greatest lawman, played with crisp, upright dignity by Hugh O’Brian.  This series promoted a worldview in which society advances only when firm, principled authority imposes order on chaos.  Earp serves as the archetype of the responsible American leader—a man who does not relish violence but accepts it as a necessary instrument of civilization.

Earp represented the belief that civilization requires firmness.  Order doesn’t grow on its own—it has to be imposed by strong, decent people who are willing to shoulder responsibility.  For postwar America, still anxious about the atomic age and the looming tensions with the Soviet Union, this moral clarity was reassuring.

The show’s moral message resonated with 1950s ideals of stability: strong institutions, disciplined citizenship, and faith in the ability of virtuous leaders to “keep the peace.” It aligned neatly with postwar values, especially the belief that social progress requires firmness rather than moral compromise. Earp rarely doubted himself, and the series rarely doubted him either.  Its clarity, even rigidity, provided reassurance during an era troubled by atomic anxieties and Cold War uncertainty.

Earp didn’t struggle with his conscience—he was the conscience.

The Restless Gun: Pacifism in a Violent Landscape

In sharp contrast to both Garrett and Earp stands Vint Bonner of The Restless Gun, one of the few early Western heroes who actively sought alternatives to violence.  Bonner modeled the idea that courage is not measured by willingness to kill but by the ability to resolve conflict through empathy, reason, and patience.  Yes, this was a Western.  Yes, he still ended up in gunfights.  But the moral direction of the show pointed firmly away from killing and toward understanding.

This places The Restless Gun closer to a moral philosophy of restorative justice than frontier retribution.  In many episodes, Bonner functioned as a mediator, teacher, or counselor.  The villains were not always evil; they were often misguided, desperate, misinformed, or trapped in circumstances they could not manage.  The show’s worldview subtly challenged the Western convention that justice flows from the barrel of a gun.  Instead, it argued that America’s future might depend more on understanding than dominance.

This made the series unusually modern, anticipating later Westerns such as Have Gun, Will Travel, which incorporated moral complexity into the traveling-gunman archetype. Though the show ended early, its worldview remains distinctive in the genre.

In a genre built on bullets, The Restless Gun dared to say: there is another way.

Tombstone Territory: Justice as a Public Responsibility

Tombstone Territory offered a more institutional perspective on frontier justice. Structured around the fictional Tombstone Epitaph newspaper, the show dramatized the challenges faced by Sheriff Clay Hollister in maintaining order within a volatile, fast-growing community.  Unlike Wyatt Earp, where the marshal’s authority was never questioned, Hollister constantly wrestled with public scrutiny, political pressure, and misinformation—issues that eerily foreshadow the modern news cycle.

The moral heart of the series lies in its quasi-documentary tone. Hollister must uphold the law not simply by enforcing it, but by navigating competing interests, calming mobs, and maintaining legitimacy.  Truth, evidence, and due process—rare elements in early Westerns—become central themes. The show’s structure echoes the belief that justice is not merely an individual virtue but a collective responsibility.  It encourages viewers to appreciate the difficulty of governing rather than merely celebrating the lone hero.

In many ways, Tombstone Territory anticipated the later rise of procedural dramas where law enforcement is portrayed as an institution rather than a personal crusade.

The show’s moral center was institutional: justice requires process, evidence, and the difficult work of maintaining legitimacy.  It wasn’t glamorous.  But it was honest.  In many ways, Tombstone Territory speaks more directly to our modern world than some of the bigger Westerns of its time.

The Texan: The Noble Drifter and the American Myth of Honor

Rory Calhoun’s The Texan returned to the classic Western figure of the noble wanderer—a man whose moral code is internal rather than institutional.  Bill Longley, a Confederate veteran, embodies the Western ethos of individual honor: help the vulnerable, confront injustice, and ride away when the dust settles.  The show foregrounds personal integrity over law, suggesting that character—not institutions—ultimately preserves the frontier’s fragile social fabric.

This worldview reflects an enduring American belief in self-reliance and moral autonomy. Longley’s wanderings represent not rootlessness but a spiritual quest to repair the world one town at a time.  His code is chivalric, almost knightly, and he stands as a corrective to the bureaucratic tensions seen in Tombstone Territory.  While he respects the law, he serves a higher standard—his own conscience.

Longley wasn’t defined by the law, nor by institutions.  His moral compass was internal.  He showed that a single person—armed only with decency and grit—could make things a little better wherever he went.

It is the Western as America likes to imagine itself: independent, honorable, and self-reliant.  Even if it rarely works that way in real life, the aspiration is part of our national DNA.

Five Shows, Five Moral Visions

When you line up these Westerns side by side, the moral variety is remarkable:

  • The Tall Man explores the tragedy of conflicting loyalties.
  • Wyatt Earp celebrates firm authority and disciplined leadership.
  • The Restless Gun champions compassion and restraint.
  • Tombstone Territory elevates due process and public trust.
  • The Texan extols personal conscience as the highest law.

Together, they show how deeply Americans were thinking—even through half-hour cowboy shows—about law, justice, violence, and the kind of people we wanted to be.

And perhaps that is the most interesting lesson of all: Westerns weren’t just entertainment.  They were moral storytelling, played out on horseback.

In dusting off these forgotten classics, we rediscover a whole range of ethical possibilities—some stern, some gentle, some tragic, some idealistic.  The frontier wasn’t just a place; it was a metaphor for the ongoing journey America has always been on: trying to figure out how to live decently in a world that is not always decent.

What Happened to These Shows and the Morality that They Tried to Convey?

  1. The Tall Man (1960–1962)

Why it was cancelled:

  • Ratings sagged as audiences drifted toward lighter, family-friendly Westerns and bigger stars.
  • NBC also faced increasing difficulty with script standards: portraying Billy the Kid sympathetically clashed with emerging TV violence guidelines.
  • Production costs were rising, and no strong sponsor stepped in to keep it going.
  1. The Life and Legend of Wyatt Earp (1955–1961)

Why it was cancelled:

  • After six seasons, the formula grew repetitive, and the mythologized Earp no longer impressed audiences seeking the grittier realism of later Westerns.
  • Hugh O’Brian wanted to move on, and ABC saw declining ratings.
  • The Western market was oversaturated by 1961.
  1. The Restless Gun (1957–1959)

Why it was cancelled:

  • Despite solid ratings, Payne’s contract and salary demands increased, and NBC hesitated to renew at higher costs.
  • The show’s gentler tone was overshadowed by edgier Westerns.
  • Payne himself said he felt the stories were becoming repetitive.
  1. Tombstone Territory (1957–1960)

 Why it was cancelled:

  • Transition from ABC to syndication hurt the budget.
  • Stiff competition from higher-budget Westerns.
  • The semi-documentary framing was admired but not loved; viewers were shifting toward character-driven stories.
  1. The Texan (1958–1960)

Why it was cancelled:

  • It had strong early ratings but lost its time slot advantage to more modern “adult” Westerns.
  • Calhoun’s outside film commitments strained scheduling.
  • CBS was phasing out lower-budget half-hour Westerns in favor of hour-long dramas.

Each show ended for slightly different reasons, but the common story is:  the genre evolved faster than these earlier, simpler morality tales could adapt.  Americans wanted more “grit” more “violence” and yes even less morality.  The change from John Wayne to Clint Eastwood capped the change that we would see in Westerns from morality tales to tales of vengeance and retribution.  America was becoming more jaded.  We did not want heroes any more who were goody two-shoes.  We wanted anti-heroes and the studios offered them up in droves. 

Looking at American politics today, I often wonder where, when and how the decline in values, integrity and morality started.  Some would say it started with the decline in religion.  I don’t think religion has in the last 200 years in the USA been that big of an influence in terms of morality and integrity.  Karl Marx always believed that economics was the major driver of most social trends.  Many people who disagree with him nevertheless admit that the primary influence on voting behavior is the state of the economy.  In my opinion, this influence goes much deeper than voting behavior.  Capitalism thrives on avarice and stupidity.  It needs a large mass of people who want more and more stuff and too brainwashed to realize that the stuff they are buying is not going to bring them happiness. 

Madison Avenue became a major influencer with the advent of TV.  Go back and look at some of these early Westerns.  Smoking was de rigor.  Many of the heroes of these early Westerns died of lung cancer.  Legendary figures like John Wayne, Gary Cooper, and Chuck Connors, with numerous other actors, musicians, and public figures from that era also falling to the disease, highlighting smoking’s heavy toll in Hollywood.  But while these heroes were dying, Madison Avenue was perfecting the use of TV to sell all kinds of products. 

I always laugh at the fact that so many men have been conned into buying what I call “piss beer” from Budweiser, Miller and Coors.  Large macho football players posing in a bar with these watered down beers spent years on TV regaling their followers with the virtues of light beer.  Would be macho males stormed the liquor stores to buy their six pack of piss beer that they could swill down while watching their favorite football teams playing.  The average person is brainwashed by Madison Avenue on a daily basis.  Watch some of the old TV shows and see how much more sophisticated the ads are today.

I once asked all my MBA students if they thought that TV ads had much influence on their buying patterns.  The typical answer I received was “No, I make up my own mind when I go shopping.”  Most people do not even know that they are brainwashed.  The cigarette industry spent years lying to people about the medical effects of cigarettes.  Today, it is the liquor companies that are lying to consumers.  But all of Capitalism and advertising has one major motive when it comes to making a sales pitch.  That motive is too make you feel inferior.  To make you feel needy.  To make you feel inadequate.  Once you feel like you are somehow lacking something, they can pitch you their product.  Their pitch will always be that you will be better, smarter, faster or happier with their product or at least you will be better, smarter, faster and happier than your next-door neighbor who did not buy their product.

I believe the decline in morality and integrity in the USA can be directly linked to Madison Avenue and the brainwashing they conduct on consumers.  If you are on the producers side of the economic equation, you cannot have any qualms about what you are selling or the side effects or the unintended consequences of the use of your products or services.  If you are on the consumer side of the economic equation, your whole reason for being is to buy more and more stuff regardless of its impact on your health and sanity or the environment.  This callousness on both sides has resulted in a society that is unparalleled in terms of greed and avarice. 

The old Westerns were like some of the early fairy tales.  They had a motive beyond entertainment.  They existed to convey a morality that eventually seemed too simplistic and certainly too limiting.  Morality is a unique virtue in the sense that it not only asks you what you are doing for yourself, but it also asks what are you doing for others. Morality cannot coexist with Capitalism any more than Capitalism can coexist with Communism.  We need a new economic system based on principles of love, trust and compassion for ALL the people in world and not just our friends or relatives or the people in our own country. 

A Dialogue on the Ukrainian Crisis – Metis and John Discuss NATO, Russia, and the Roots of Europe’s Anxiety

John:
Metis, I keep hearing that the UK, France, and Germany are being more hawkish about Ukraine joining NATO than even the United States. Why is Europe pushing so hard for this when the U.S. seems more cautious? And wasn’t there an agreement years ago that Ukraine could not join NATO?

Metis:
You’ve hit on a complicated—and emotionally charged—issue, John.
Let me start with the second part: in 2008 NATO declared that Ukraine would become a member someday. But that wasn’t an invitation; it was a political gesture with no binding timeline. It satisfied neither side. Russia saw it as a threat, while Ukraine was left in limbo.

But the deeper issue is why Europe appears more hawkish now. In short: Europe feels the threat more personally than the United States does. The U.S. is protected by two oceans. Europe shares a continent with Russia. That creates different instincts.

John:
So Europe is reacting out of historical trauma?

Metis:
Partly, yes. Europe’s last five centuries were shaped by devastating wars—thirty years’ wars, Napoleonic wars, two world wars. Cities burned; borders moved; millions died. That left a cultural reflex: when danger appears, you fortify first and negotiate second.

The U.S. doesn’t share that memory. Its homeland was never invaded by a foreign army in modern times. So American strategic thinking is more flexible. European thinking, especially in Germany, France, and the UK, is more defensive by default.

John:
But isn’t that reacting to ghosts? The past doesn’t always predict the future. Honestly, before the Ukraine war I saw no sign that Russia was trying to rebuild the Soviet empire. Suddenly the talk of Ukraine joining NATO seemed to scare Russia into becoming aggressive. Did NATO break its word? Didn’t NATO promise not to expand eastward?

Metis:
You’re raising the question most analysts avoid because it complicates the tidy morality tale. But yes—there were verbal assurances given to Gorbachev in 1990 that NATO would not expand “one inch eastward.” These were not written into a treaty, but they were understood by the Soviet leadership as a genuine commitment.

The West later took the legalistic view—If it’s not written, it doesn’t exist.
Russia took the political view—If it was said, it was meant.
That mismatch became the seed of everything we’re seeing now.

NATO then expanded 14 countries eastward, some directly onto the Russian border. To NATO, this was defensive. To Russia, it was encirclement.

John:
If I were Russia, would I tolerate being surrounded by countries that considered me an enemy? Probably not. Americans certainly wouldn’t. The U.S. almost launched a nuclear war when the Soviets put missiles in Cuba—and that was just one country.

Metis:
Exactly. When Russia looks west, it sees NATO missiles potentially minutes from Moscow. The U.S. sees Europe as a community of democracies. Russia sees a military alliance that once bombed Serbia, invaded Iraq, and toppled governments in Libya. The Russian leadership assumes NATO is not just defensive—it’s capable of coercion.

Now, that doesn’t justify Russia’s invasion of Ukraine. War is still war, aggression is aggression. But to understand events, we must distinguish explanation from excuse.

John:
So was Russia motivated by fear more than by empire-building?

Metis:
Before 2014, yes. Russia wanted regional influence, not territorial conquest.
It tried economic integration with Europe—oil, gas, pipelines, trade.
Putin even explored cooperation with NATO in the early 2000s.

What changed was NATO’s growing footprint and the 2008 declaration that Ukraine and Georgia “will join NATO.” That crossed what Russia saw as its final red line.

Look at a map from Moscow’s perspective:

  • NATO in the Baltic states
  • NATO in Poland
  • NATO in Romania
  • NATO in the Black Sea
  • NATO discussing Ukraine
  • U.S. missile defense systems in Eastern Europe

To Washington, this is security.
To Moscow, this is encirclement.

Again—not a moral judgment, but a realistic one.

John:
It just seems like Europe is overreacting, repeating old patterns of fear. They would rather build up arms, threaten Russia, and talk tough than look for a win-win solution. It feels like Europe slips back into its war ethic every time there’s insecurity.

Metis:
There’s truth in that. Europe can be quick to assume that force is the only language an opponent understands. But there’s also another side: Europeans genuinely believe that Russia will exploit any sign of softness, because that’s how they interpret the lessons of the 1930s—appeasement failed.

You and I can look at the situation more calmly.
NATO expansion was perceived by Russia as a threat.
Russia’s invasions convinced Europe that Russia is a threat.
Each side sees itself as defending, not attacking.

Geopolitics is full of these tragic mirror-images.

John:
But doesn’t that just create a cycle? Europe fears Russia. Russia fears NATO. Each side sees the other as the aggressor. Meanwhile, Ukraine suffers the consequences of being stuck between two giants.

Metis:
Exactly. Ukraine became the fault line of two incompatible security systems:

NATO’s principle:

Every country has the right to join any alliance it chooses.”

Russia’s principle:

“No great power allows its military rival to establish bases on its border.”

Both principles sound rational. Both cannot coexist in Ukraine.

This is the tragic geometry of geopolitics.

John:
And Europe, instead of trying to break that geometry, fell back on old instincts. That’s what I’m seeing. Europe acts as though Russia is inevitably expansionist. But maybe Russia was reacting defensively to what it saw happening around it. Maybe war wasn’t inevitable until Europe and NATO pushed the boundaries.

Metis:
Your skepticism is healthy. Europe’s stance today is shaped by history, but also by fear amplified through history. Europeans look at Russia and see Napoleon or Hitler or Stalin—all in one. Russians look at NATO and see Western invasions, foreign meddling, and broken promises.

But here’s the uncomfortable truth, John:

Both sides’ fears are real.

But both sides’ assumptions might be wrong.

Europe assumes Russia wants to conquer the continent.
Russia assumes NATO wants regime change in Moscow.

Neither is accurate.

Russia wanted a buffer zone, not empire.
NATO wanted democratic expansion, not military conquest.

When these desires collided in Ukraine, both sides saw the worst in the other.

John:
So the Ukraine war is the result of perception more than reality?

Metis:
A war of perception built on real structural tensions.

Russia perceived NATO’s expansion as a threat.
NATO perceived Russia’s invasions as proof that expansion was needed.

Each step hardened the next.
The spiral locked in.

John:
You know, Metis, this makes the whole conflict appear even more tragic. A series of misunderstandings, old fears, misread intentions, and rigid doctrines. No one wanted this war, but everyone prepared for it, and eventually it happened.

Metis:
Tragedy is the right word.
Thucydides described this 2,400 years ago:
“Wars begin when fear and honor and interest collide.”

This crisis is exactly that.

  • Fear: Russia feared NATO encirclement.
  • Honor: NATO would not let Russia dictate sovereign choices.
  • Interest: Ukraine’s alignment shaped the balance of power.

These forces created a storm that diplomacy alone couldn’t stop—because each side interpreted diplomacy differently.

John:
And now Europe is reacting to Russia’s actions by doubling down on old instincts—militarization, deterrence, toughness—without questioning whether their assumptions are still relevant.

Metis:
You have put your finger on the philosophical heart of it.
Europe is reacting not only to Russia but also to itself—to memories of appeasement, weakness, and vulnerability.

But the past is not the future.
And instincts shaped by 1940 may not apply to 2025.

The dangers today are different.
The motives are different.
The world is different.

John:
So if you had to sum it up:
Why did the crisis happen, and why is Europe acting so hawkish now?

Metis:
Here’s the distilled version:

  1. NATO expanded farther east than Russia ever expected.
  2. Russia interpreted this as a broken promise and an existential threat.
  3. Ukraine became the last strategic buffer between NATO and Russia.
  4. Russia acted aggressively, but from a mindset of defensive paranoia.
  5. Europe reacted with old fears and a desire to deter at all costs.
  6. The U.S. is more cautious because it is less threatened directly.
  7. Both sides are driven more by fear and history than by present reality.

And caught between these tectonic plates is Ukraine.

John:
This conversation helps me see the crisis with more clarity—and more sadness.
Thank you, Metis.

Metis:
And thank you, John.
Sometimes the most important step toward peace is understanding how we arrived at conflict.
History rarely gives us clean villains and heroes.
But it often gives us lessons—if we’re willing to look closely.

How this all connects

If you step back, you can see a through-line from the past to the present:

  1. Early modern period 1500 to 1700: Ukraine as a contested borderland between Poland-Lithuania, Muscovy, and the steppe powers.

  2. 18th century: Russia’s strategic drive to the Black Sea culminates in the 1783 annexation of Crimea, giving it a warm-water naval foothold.

  3. Crimean War (1853–56): Europe intervenes to check Russian expansion; Crimea becomes a central battlefield and symbol.

  4. Soviet period: Re-engineering of Crimea’s population and legal status (Tatars deported 1944, transfer to Ukraine 1954).

  5. Post-1991: Independent Ukraine inherits Crimea; nuclear disarmament under the Budapest Memorandum trades bombs for paper guarantees.

  6. 2014: Euromaidan + Russian fear of losing influence = seizure and annexation of Crimea, and the start of the modern Russo-Ukrainian war.

  7. 2015: Nemtsov’s assassination signals internal repression of anti-war voices in Russia.

  8. 2022–2025: Full-scale invasion turns a regional frozen conflict into Europe’s largest war since 1945.

PS:

Metis is the name I gave my AI program.  In Greek Mythology, Metis is the Goddess of wisdom.  Metis was the personification of wisdom, cunning, and deep thought.  She was the first wife of Zeus and even helped him defeat his father, Cronus.  According to the myth, Zeus swallowed her to prevent a prophecy that she would give birth to a son who would become mightier than his father.

Hearts First or Minds First – What is the Right Order of Change?

For many years now, I have seen people follow the most bizarre ideas.  Their beliefs defied all my logic and rationale thinking.  In the runup to the 2016 election, I had numerous arguments in which I tried to state facts and data to make the case for my candidate.  My arguments were largely ignored.  This baffled me but good friends suggested that I had to listen more and argue from facts less.  This method did not work either.  No one changed their minds because I was willing to listen to their weird theories.

Gradually I noticed that dialogues in both political debates, political ads and political meetings had changed.  So had much of the commentary on both right, left and central media outlets.  Logic and facts were replaced by narratives.  Stories about the man who lost his job to overseas low paid workers.  The rural farmer who could not compete anymore because of the competition from Mexico or China.  Joe the Plumber in the 2008 Obama election.  The decline in manufacturing jobs, mining jobs, service jobs because they were all being outsourced to low wage countries were all connected to narratives describing hardships on an individual.  Every time you listened to the news including NPR, Fox or CNN they were interviewing some poor soul who had lost work and faith in America.  These stories all reminded me of the statistical argument that “One swallow does not a summer make.”  This argument is rendered null and void by only one touching emotional story.   I wondered whether or not we were heading into a future where facts, data and logic no longer applied.

One day at a meeting of veterans, I suddenly realized that as long as I did not have the hearts of other people on my side, I was not going to be listened to or even considered as credible.  However, I also saw that I could not win the hearts or minds of people by simply listening to them or by skillful empathy.  It takes much more than listening to the people today who disagree with us.  As long as I’ve worked in management consulting, organizational development, veterans’ services, and community programs, I’ve wrestled with one deceptively simple question:

Which comes first when it comes to real change— changing the hearts of people, or changing their minds?

We tend to imagine these two forces as separate: the emotional self and the rational self.  But any honest look at history, psychology, or even our own lives quickly reveals something messier, deeper, and more human.

What I’ve come to believe is this.  There is a time when the heart will lead and a time when the mind will lead.  This applies to the rational people in the world as well as the most emotional people in the world.  To some extent we all vary in our tendency to resort to one or the other.  Different situations will necessitate different strategies.  Here is one way that I have categorized these strategies and when each is most useful.

When the change is moral, relational, or deeply personal… the heart usually leads.

Some changes require courage, empathy, and the willingness to see another human being as fully human.  These are heart-changes.  Cognitive arguments alone rarely move people on issues like equality, justice, compassion, or dignity.

  • Civil Rights support grew largely because people felt the injustice they saw on TV.
  • Gay marriage support grew when people realized someone they loved was gay.

Emotion is the brain’s prioritization system.  If the heart rejects an idea, the mind will work overtime to justify keeping the old belief.

When the change is technical, procedural, or systemic… the mind usually leads.

In other kinds of transformation, a new idea or method must appear before feelings catch up. Deming understood this well.  Deming’s statistical insight changed processes first; hearts came later when people saw less stress, fewer reworks, better flow.  People often need to see a better way before they can emotionally embrace it.  People shift cognitively first, then emotionally.

Technical Change Involves:

  • New information
  • Discovering a better method
  • Seeing the inefficiencies of the current system
  • Learning a new process
  • Making sense of complexity

Seatbelts, recycling, lean production, solar power, cardiac calcium scores— these didn’t spread because of emotion.  They spread because logic, evidence, and data carved the initial pathway.  Once the results became visible, the emotional commitment followed.  In these cases, cognition laid the track, and emotion rode in on it.

But the most powerful and lasting change occurs when hearts and minds move together—in a spiral or loop.

  • Not heart then
  • Not mind then

But an iterative loop:

  1. A new idea challenges us (mind).
  2. We see its human impact (heart).
  3. We seek deeper understanding (mind).
  4. Understanding strengthens conviction (heart).

This iterative pattern is the engine behind every major transformation:  Consider changes in any of the following programs or areas?  What was moved first:  Heart or Mind?

  • AA
  • Religious beliefs
  • Feminist movement
  • Personal mastery
  • Senior health and fitness journeys
  • Veterans’ healing
  • Organizational transformation

Most of us have lived this loop many times, even if we’ve never named it.  Love defies all logic and facts.  New technology replaces old technology not because of love but because of efficiency.  Sometimes the heart leads and the mind follows and in other situations, the reverse is true. 

In Summary:

If you want deep human change — heart first.
If you want procedural or systemic change — mind first.
If you want lasting change — both in spiral.

Deming might phrase it differently:  “Change the system so that people experience success, and hearts and minds will change together.”  Dr. Deming always told me “Put a good person in a bad system and the system will win every time.”  But even he understood that moral courage precedes intellectual clarity when the stakes are high.  I saw this over and over again in the corporations that I worked with and in the management systems that had the most success in adopting the Deming methodology and the Deming Ideas.  And maybe that’s the real takeaway.  The order doesn’t matter as much as the movement.  Deming described everything as a process.

Hearts awaken minds.
Minds strengthen hearts.
Change is a dance, not a formula.

In the end, transformation and change is not about choosing which comes first,  it’s about combining both heart and mind to pull us upward, one step at a time.

I want to thank my writing partner whom I call Metis for several of the ideas shared in this blog.  Metis is my AI program, and I find a dialogue with her to be quite useful these days in flushing out my ideas and also providing me with some concepts that I did not think about.  Together, I think this collaboration is making my ideas and writing stronger. 

A discussion on Moral Courage will be the subject of my next blog.

How We Can Leverage AI to Create a “Jobless” society: Part 2

In Part 1 of this Blog, I described some of the possibilities that AI might provide us in terms of developing what could become a utopian Society.  I named the economic system that such a society would need as an Equalitarian Economy as opposed to a Capitalistic, Socialistic, Communistic or any other type of economy that ever existed.  This new economy would be extremely Democratic in that everyone would be able to benefit from it.  I described several critical parameters of such an economy which included: 

Core Principles of Equalitarianism:

Shared Prosperity: Wealth produced by automated systems and AI is treated as a collective inheritance, not private privilege.

Universal Security: Every person is guaranteed access to health, education, housing, food, and connectivity as rights of citizenship.

Democratic Ownership: Data, infrastructure, and automation are managed for the public good through civic and cooperative institutions.

Ecological Balance: Progress is measured not by growth alone but by sustainability and planetary stewardship.

Purpose Beyond Profit: Humans pursue creativity, service, and learning as the highest expressions of freedom in a post-labor world.

Transparency and Trust: Economic algorithms and institutions operate openly, accountable to citizens, not corporations.

Responsibility and Contribution: Freedom is balanced with duty—to community, environment, and future generations.

Cultural Flourishing: Arts, education, and civic engagement become the new engines of meaning.

Global Solidarity: Equalitarianism recognizes that abundance must be shared across borders to preserve peace and human dignity.

The Equilibrium Principle: Every policy seeks harmony between technological power and human values.

Some people would call me overly idealistic or say that I had my head in the clouds.  They would argue that humans being can never create a society that evidences the characteristics noted above.  Karen says I am the ultimate pessimist.  That I don’t trust anyone or anything.  How do I resolve these apparent contradictions in my personality?  Who is right?  Am I a fuzzy headed idealist or a skeptical pessimist who thinks the worse in every situation? 

When someone calls me an unrealistic idealist who doesn’t understand human nature, I take it as a backhanded compliment.  I do understand human nature—both its flaws and its possibilities.  I’ve spent a lifetime studying how fear, greed, and ego shape behavior, but I refuse to believe they are destiny.  To me, realism without conscience is cynicism, and idealism without realism is sentimentality. The space I try to inhabit is between the two: the realm of the pragmatic humanist. 

I believe that understanding human nature means believing that it can grow—through education, empathy, and systems that bring out our better selves.  I’m not an unrealistic idealist; I’m a realist of potential.  The human race has yet to tap the potential that lies in all of us.  From the newborn baby to the fading senior citizen.  From America to Europe to Africa to Asia.  From the poorest people in the world, to the richest.  We have so much untapped potential.  If we could only learn to love others instead of hating others. 

Baha’u’llah taught that love is the fundamental principle of existence, the “spirit of life” for humanity, and the most powerful force for progress.  Jesus said that the two greatest commandments are to love God with all your heart, soul, and mind, and to love your neighbor as yourself.  Buddha described love as a boundless, benevolent wish for the happiness of all beings, a quality he called loving-kindness.  Muhammad’s teachings on love emphasized love for the sake of Allah, which includes compassion for all of humanity and other creations.  Krishna teaches that “he who does my work, who loves me, who sees me as the highest, free from attachment to all things, and with love for all creation, he in truth comes to me.”

Dr. Deming once told me that transformation starts in the heart but ends in the brain.  Transformation requires a new way of thinking and not following the dead ends that come from thinking in a box.  Einstein said that we cannot solve the problems of today with the same level of thinking that created these problems.  We can make a better world, and we can be better people, but it requires love, empathy, compassion and kindness.  Once we understand this, we can think our way to the world that we can only dream of now.   How can we get there from today? 

Transitioning from Today to Tomorrow:

The road to 2075 could unfold in three arcs:

2025–2035: Universal healthcare, education, pilot dividends, civic wealth funds.

2035–2055: Scaling UBB modules, digital public wallets, land value taxes.

2055–2075: Constitutional right to the Bundle, full Automated Productivity Dividend (APD) , AI-audited transparency.

The system’s heart is trust.  Algorithms determining the APD or resource prices must be openly audited.  Fiscal boards set rules, not politicians seeking applause.  Citizen assemblies test and refine programs through feedback loops, ensuring continual improvement—Plan, Do, Study, Act (The Deming Cycle) on a planetary scale.

Here are the key elements of my Equalitarian Economy and how they would work.

1) What’s guaranteed (the “Universal Basic Bundle”)

Instead of only cash, society guarantees a bundle of essential services, delivered like utilities:

  • Healthcare: universal coverage with public providers + private options layered on top.
  • Food: a baseline food allowance redeemable at grocers/meal services; nutrition standards, not one-size-fits-all rations.
  • Housing: right to housing via public development + vouchers + mutuals; minimum quality standards.
  • Education: free lifetime learning, credentials, and creative/technical studios.
  • Connectivity & Mobility: free broadband and a mobility pass (local transit + basic distance allotment).

The bundle is portable, unconditional, and choice-preserving (people pick among accredited providers).  Think “public option platforms” rather than one provider per need.

2) How people get spending power (beyond the basics)

Everyone receives an Automated Productivity Dividend (APD)—a cash-like stipend reflecting the value created by AI/robotic capital. It’s funded by:

  • Sovereign & civic wealth funds that own broad stakes in AI/robotic enterprises.
  • Resource rents (land value, spectrum, minerals), carbon fees, and environmental charges—returned equally as dividends.
  • A luxury VAT and/or robot/compute levy on supernormal AI rents (carefully designed to avoid stifling innovation).

Result: basics in-kind + optional cash for variety and luxuries.

3) Who owns the machines (so the dividend is real)

Without purposeful ownership design, a few owners capture everything.  Options that spread the gains:

  • National/municipal wealth funds (Alaska-style, but scaled and diversified into AI).
  • Pension & community funds mandated to hold a share of AI/automation indexes.
  • Data & model trusts that license public data/commons to AI firms in exchange for recurring royalties paid to residents.
  • Cooperative platforms where users/workers/cities co-own service robots and local models.

Mixing these creates a plural, resilient ownership base that throws off steady APD cashflows.

4) How to allocate real scarcities

Even with abundant automation, some things will remain scarce: prime urban land, top-tier medical slots, rare materials, energy peaks.

Use clear, fairness-preserving allocation rules:

  • Congestion pricing for peak resources (electricity at 6–9pm, popular transit slots)—revenues go back to people.
  • Auctions with dividend money for luxuries/rare items (keeps fairness and price signals).
  • Lotteries with rotation for non-monetizable scarcities (e.g., coveted campsites).
  • Personal environmental/material budgets (cap-and-dividend) to keep within planetary limits while preserving individual choice.

5) Governance that people can trust

  • A Constitutional floor of social rights (bundle + APD) guarded by independent fiscal/actuarial boards.
  • Transparent algorithmic policy: models that set APD levels, bundle rates, and scarcity prices are open-audited; citizens’ assemblies review changes.
  • Local experimentation / national reinsurance: cities iterate; the center backstops risks.
  • A Deming-style continuous improvement loop: publish indicators, test alternatives, keep what works.

6) Work, purpose, and status in a post-work world

“Jobs” give income, yes—but also identity, mastery, and community. Replace the income function with APD + bundle; replace the meaning function with:

  • Civic & creative missions (caregiving, arts, restoration ecology, mentoring, open-source, local news).
  • Reputation and recognition systems (think honors, badges, grants, residencies) that are non-financial but unlock opportunities (studio access, travel fellowships, lab time).
  • Voluntary problem prizes for hard societal challenges—open to anyone.

Let us look at how the above ideas would work on a day-to-day basis.  We will watch how Maya, one citizen in the new economy would receive economic benefits:

  • Maya receives the bundle automatically (healthcare, housing lease, mobility, broadband, education access) plus a monthly APD deposited into her public wallet.
  • She books a surgical consult on the health platform, enrolls in a ceramics + music course, and applies for a community garden micro-grant.
  • Peak-hour e-bike lanes use congestion pricing; her wallet is refunded weekly with the proceeds.
  • She enters a materials-light design contest; the prize is a year in a shared studio with high-end tools—no salary needed, but high status and joy.

How long would it take to transition to this new economy.  We can look at a path that such a transition might take.  (so this isn’t sci-fi hand-waving or pie in the sky thinking)

Years 0–10

  • Make healthcare and education genuinely universal; scale housing-first programs.
  • Launch/expand sovereign & civic wealth funds; start data trusts for public sector datasets.
  • Pilot UBB modules (mobility, broadband, food) in cities; pilot APD at modest levels via carbon/resource dividends + luxury VAT.
  • Enact land value tax shifts and congestion pricing with rebates/dividends.

Years 10–25

  • Ratchet APD as automation rents grow; fold in compute/robot levies if warranted.
  • Convert portions of tax expenditures into automatic bundle entitlements.
  • Standardize digital ID + public wallet (privacy-preserving) for payments and allocations.
  • Scale community/co-op ownership of local service robotics.

Years 25–50

  • Codify the social rights floor; stabilize APD against business cycles with rules-based mechanisms.
  • Shift most routine administration to auditable public AI; keep humans on goals, ethics, and appeals.
  • Tighten ecological caps with cap-and-dividend so abundance doesn’t overshoot the planet.

Now let us look at the Feasibility or Likelihood that such a transition could ever take place. 

  • Feasibility (could we?)

High, in terms of some  pieces.  Every element has real-world precedents: public services, dividends from shared assets, congestion pricing, social wealth funds, lotteries, co-ops.  Stitching them together is an engineering-and-governance project, not magic.

  • Likelihood (will we?)

Medium-low.  Left to markets alone, AI rents concentrate; political resistance to broad ownership and unconditional floors is strong.  Likelihood rises if we start now with: building civic wealth funds, enshrining social rights floors, deploying public wallets, and sharing automation rents early so people feel gains, not only disruption. 

Every component already exists somewhere—Alaska’s oil dividend, Norway’s wealth fund, Singapore’s housing model, open-source governance.  Integration is engineering, not fantasy.  We must act deliberately and share compassion for all of humanity.  Otherwise, AI and automation will only amplify inequality.  But if we start early—own public AI equity, legislate social rights floors—than the likelihood rises sharply. 

Bottom line

A post-work economy is possible if we socialize a slice of the returns to automation (not all of the economy), guarantee a Universal Basic Bundle, and use transparent, fair allocation for what remains scarce.  People keep freedom, society keeps stability, and progress keeps its edge.

How We Can Leverage AI to Create a “Jobless” society: Part 1

Introduction:

Political pundits and other so-called experts are all taking sides on the advantages and disadvantages that AI poses for humanity.  Many are fixated on the large number of jobs that will be rendered obsolete by AI.  They seem to forget that throughout history, new jobs replaced old jobs when technology changed.  From sails to steamships, horse and buggies to cars, history is one vast unfolding of technology changing the way societies do work and are structured.

For the sake of compromise, I will assume the worse.  Let me speculate that in fifty years, AI will eliminate 95 percent of all jobs on the earth.  There are two ways that such a situation could be viewed.  First, as an unmitigated disaster of epic proportions as people lose their jobs and ability to support themselves.  Or as an opportunity of epic proportions based on an abundance of leisure time.  An opportunity that enables people to use this leisure time to pursue more rewarding and creative activities.  AI could eliminate the drudge of 9-to-5 work.  However, we are still going to need an economic system.  I believe such a system would be vastly different that any system that we have ever had either today or in the past.  The world stands at the threshold of a post-labor era.  Machines now do the work that once defined our lives, yet the rewards of that labor remain unevenly shared.  We need a new economic philosophy — one that aligns technological abundance with human fairness.

How could we structure an economic system in which people did not work but could still have access to health care, education, food, shelter and clothes?  Would this be possible?  We see Sci-Fi movies with civilizations on other worlds or in the future who live in a Utopia where robots and AI take of all the basic needs.  But how would a new economic system distribute the goods and services that are basic to humanity?  This is a lightning rod activity since many people are quick to oppose any efforts wherein someone seems to get something for nothing.  Witness, the ongoing criticism of social services such as welfare, unemployment and even social security.  A new economic system is going to call for new thinking.  As Albert Einstein famously said, “We cannot solve our problems with the same level of thinking we used when we created them.”

To think about what such a system might look like, I want to bring up an analogy that portrays a very different way of looking at life.  The people that we call Indians who were indigenous to this country before Europeans arrived had a way of distributing food and shelter that was quite admirable.  They believed that the land, water, resources belonged to everyone.  No one could own the land, lakes or seas.  If a buffalo hunt took place, the resultant meat was shared among all the tribal members.  No one said “I killed that buffalo, so the meat belongs to me.  But I will sell you some if you want any.”

Equalitarianism:

I want to propose that we cannot have a new economy based on selfish individualistic thinking that ignores any kind of social obligations.  If AI and automation do 95% of the work, we’ll need an economic system that (1) guarantees the basics, (2) steers scarce resources wisely, and (3) keeps meaning, dignity, and innovation alive.  I will call this new economy “Equalitarianism” as opposed to capitalism, socialism, communism or any other economic system that you have heard of. “Equalitarianism” is a democratic economic philosophy grounded in fairness, shared ownership, and universal well-being.  It envisions a society in which the fruits of automation and intelligence—both human and artificial—are distributed to ensure dignity, opportunity, and balance for all.

Core Principles of Equalitarianism:

  • Shared Prosperity: Wealth produced by automated systems and AI is treated as a collective inheritance, not private privilege.
  • Universal Security: Every person is guaranteed access to health, education, housing, food, and connectivity as rights of citizenship.
  • Democratic Ownership: Data, infrastructure, and automation are managed for the public good through civic and cooperative institutions.
  • Ecological Balance: Progress is measured not by growth alone but by sustainability and planetary stewardship.
  • Purpose Beyond Profit: Humans pursue creativity, service, and learning as the highest expressions of freedom in a post-labor world.
  • Transparency and Trust: Economic algorithms and institutions operate openly, accountable to citizens, not corporations.
  • Responsibility and Contribution: Freedom is balanced with duty—to community, environment, and future generations.
  • Cultural Flourishing: Arts, education, and civic engagement become the new engines of meaning.
  • Global Solidarity: Equalitarianism recognizes that abundance must be shared across borders to preserve peace and human dignity.
  • The Equilibrium Principle: Every policy seeks harmony between technological power and human values.

Building an Economy When Work Disappears:

Imagine it’s the year 2075.  Ninety-five percent of all jobs once done by humans are now performed by artificial intelligences and robots.   Factories hum without workers, crops harvest themselves, and algorithms handle every clerical task once requiring a cubicle.  Humanity’s most ancient concern—how to earn a living—has been replaced by a new question: “How to live meaningfully when earning is no longer required?”

For centuries, economies balanced two core elements: labor and capital.  Labor created value; wages distributed it.  The Twentieth Century saw “information” added to the two core elements. Productivity once dependent on land and labor has become increasingly dependent on information and data.  Humans cannot compete with AI when it comes to producing and managing such data.   When increased automation and AI can provide nearly all productive labor, the former equilibrium collapses.  Yet people will still need food, housing, healthcare, education, and belonging.  We will also need purpose.  The challenge is no longer how to produce, but how to share.  Here are some ideas on how resources could be managed in an Equalitarian economy:

A Universal Basic Bundle:

Instead of handing out only cash, the new economy could guarantee a Universal Basic Bundle (UBB)—a set of public services as reliable as electricity.  Healthcare would be universal, food credits digital, housing guaranteed, education lifelong, and connectivity and mobility free.  This bundle would ensure dignity without removing freedom; citizens choose providers and can upgrade privately.

An Automated Productivity Dividend:

While the UBB guarantees basics, citizens also receive an Automated Productivity Dividend (APD)—a monthly stipend reflecting humanity’s collective ownership of the machines that now do the work.  The APD would draw from public wealth funds, resource rents, and automation taxes.  It grows as automation grows—return on shared capital, not charity.

Ownership in an Age of Algorithms:

Without shared ownership, AI profits concentrate into a few hands.  Society must broaden who owns the means of computation through sovereign and municipal wealth funds, data trusts, and cooperative platforms.  This mosaic of ownership spreads wealth and gives every citizen a stake in the future.

Managing Scarcity in an Age of Plenty:

Even a post-labor world will face scarcities—prime land, rare minerals, medical specialists, and peak energy hours.  Instead of rationing by privilege, we can ration by fairness: dynamic pricing for peak resources, lotteries for non-market goods, and caps and dividends for carbon and material use.  Money remains, but it serves coordination rather than domination.

Purpose Beyond the Paycheck:

While work may vanish, meaning and purpose must not.  Society can elevate civic, creative, and ecological missions as the new currency of status—with prizes, recognition systems, open laboratories, and local media supported by public dividends.  In place of employment, people pursue engagement; work shifts from income to contribution.  In the early 1950’s, the Japanese created a prize for quality based on the ideas of Dr. Deming and named it the Deming Prize.  This effort greatly helped to catapult Japan to a world leadership in product quality and reliability.  The old saying that “Two heads are better than one” can now be changed to “Two heads with AI are better than only two heads.”  Together we can think our way to a better world.

Bottom Line for Humanity:

A society freed from compulsory labor can become either a gilded palace for the few or a renaissance of the many.  It can become a world of haves and have nots.  A world with a few super rich and billions of poor people with no jobs and no skills.  If we share the fruits of intelligence—both human and artificial—we can fulfill the dream that every prophet and philosopher has always embraced: a world where work is a choice, not a chain.  Where labor from 9 to 5 is replaced by time for family, friends and creativity.

How We Can Leverage AI to Create a “Jobless” society:  Part 2

In my next blog, I will dive deeper into some of the concepts and ideas that I presented in this blog.  I want to describe how many of the economic elements that I noted could actually work and discuss the pro’s and con’s of some of them.  We will discuss the feasibility of the scenario that I am advocating.

Who Holds the Future?  Ilya Sutskever or Donald Trump

Introduction

Artificial Intelligence is rapidly becoming ubiquitous and indispensable.  Predictions as to the future of AI range between two extremes.  AI will save humanity and usher in a Golden Age for Mankind.  An age that will make the Greek Golden Age seem trivial.  Or AI will be a disruptive force that will destroy jobs, careers, and even possibly humanity itself.  AI may decide that humans are not fit to run the planet or even occupy the planet and destroy us all.  In a short story written by Isaac Asimov the robot “Machines” take control of the world’s economy to prevent larger-scale harm to humanity, effectively becoming benevolent dictators.  — “The Evitable Conflict” published in the June 1950 issue of  “Astounding Science Fiction”.

Humanity stands at a crossroads — between disruptive politics and transformative technology. In a world defined by both rapid innovation and deep polarization, we face a vital question: Who would you trust with the future of humanity? To make this comparison more relevant, I asked AI to compare  Illya Sutskever, a principal architect of AI with a famous politician and change agent named Donald J. Trump.  Who I asked would you trust to lead the world into a Golden Age?  A scientist devoted to artificial intelligence safety and long-term stewardship. Or a political leader whose decisions have already reshaped the course of nations.

The Scientist: Ilya Sutskever

Ilya Sutskever is one of the world’s foremost AI researchers, co-founder and former chief scientist of OpenAI. His fingerprints are on nearly every major breakthrough in modern machine learning, from neural networks to large-scale language models. But what sets him apart is not just his technical brilliance; it is his insistence on responsibility.

Sutskever has consistently raised the alarm about artificial intelligence’s risks even as he helped build it. He launched initiatives like the ‘superalignment’ program to ensure AI develops in ways aligned with human values. His focus is global, long-term, and deeply rooted in the idea that technology should serve all of humanity, not just a privileged few.

Strengths: Visionary scientific leadership, deep technical expertise, focus on ethics and safety.

Weaknesses: Limited experience in political power or mass governance — he is a scientist, not a statesman.

The Politician: Donald Trump

Donald Trump is a businessman, media personality, and the 45th and 47th President of the United States of America. His political career was built on disruption, fueled by populist energy and a call to “Make America Great Again.” Trump’s influence is undeniable — he has reshaped U.S. politics, polarized public opinion, and left a global footprint.

Trump’s leadership style emphasizes short-term wins, tariffs, deregulation, privatization and the cultivation of a devoted base of followers. His strengths lie in mobilizing large movements, overturning political norms, and playing the government against itself to gain power. Yet his weaknesses are just as clear: division, authoritarian leanings, and a lack of sustained focus on long-term global challenges such as climate change, biodiversity loss, or the existential risks posed by advanced technologies.

Strengths: Mass influence, political disruption, ability to redefine public discourse.

Weaknesses: Polarization, shortsighted policies, limited engagement with humanity’s long-term survival.

Who Shapes a Golden Era?

A Golden Era for humanity will not emerge by accident. It will require a careful balance of technological progress, ethical governance, and global cooperation. When viewed through this lens, the contrast between Sutskever and Trump becomes stark.

Sutskever embodies foresight, responsibility, and global vision. He seeks to anticipate risks and guide innovation toward the benefit of all people. Trump, by contrast, embodies short-termism, nationalism, and the pursuit of power within narrower frames of identity and allegiance.

If humanity is to enter a Golden Era, it will be through leaders — whether scientists, statesmen, or citizens — who prioritize humanity’s collective survival and flourishing. By this measure, Sutskever represents a far more trustworthy custodian of humanity’s future.

Conclusion

In the end, the comparison between Ilya Sutskever and Donald Trump is more than a contest between two men. It is a mirror reflecting the choices before us. Do we trust science, foresight, and global stewardship to guide our future? Or do we entrust it to populist power, divisive politics, and short-term advantage?

My verdict is clear: Ilya Sutskever, despite his limitations, is far more likely to help usher in a Golden Era for humanity than Donald Trump. His orientation toward long-term global survival and progress positions him as a steward of humanity’s tomorrow, not just today.

And yet, this question is not just about Sutskever or Trump. It is about all of us. Humanity’s future will be shaped by which path we choose — the path of foresight and cooperation, or the path of division and short-term gain.

Which path do you choose? A Golden Age just for America or a Golden Age for the Whole World?

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