This is a Nederlog of
2017. This Nederlog is a bit special, but there also is another Nederlog of today.
This is a crisis
log but it is a bit different from how it was the last four years:
I have been writing about the crisis since September 1, 2008 (in Dutch) and about
the enormous dangers of surveillance (by secret services and
by many rich commercial entities) since June 10, 2013, and I will
continue with it.
On the moment I have problems with the company that is
supposed to take care that my site is visible 
and with my health, but I am still writing a Nederlog every day and
2. Crisis File
There is only one file in the present crisis file, and much of
it consists of partial reproductions from (today's) Wikipedia.
I have copied parts of the Wikipedia lemmas "The
Century of the
in two respects: Only parts
of the text are reproduced, and all notes have been removed,
but otherwise what I reproduce is simply what is there.
Also, I decided to reproduce this mostly to help clarify some of my
ideas, that you will find at the end. And there will be more on this
topic - "The
Century of the Self" -
"The Century of the
Self" and on Consumerism and Commodification
The following bit is quoted from the Overview of the Wikipedia
Century of the Self",
which happens to be reasonable. Also, I put the summary by BBC
publicity first, but otherwise the following Overview is unchanged:
To many in
triumph of the self is the ultimate expression of democracy, where
power has finally moved to the people. Certainly, the people may feel
they are in charge, but are they really? The Century of the Self
tells the untold and sometimes
controversial story of the growth of the
mass-consumer society. How was the all-consuming self created, by whom,
and in whose interests?
Incidentally, the four
videos of "The Century of the Self" take over 3 hours of
viewing but are strongly recommended by me.
Sigmund Freud, the founder of psychoanalysis, changed our perception of
the mind and its workings. The documentary explores the various ways
that governments and corporations have used Freud's theories. Freud and
his nephew Edward Bernays, who was the first to use
psychological techniques in public relations, are discussed in part
one. His daughter Anna Freud, a pioneer of child psychology, is
mentioned in part two. Wilhelm Reich, an opponent of Freud's
theories, is discussed in part three.
Along these lines, The
the Self asks deeper questions about the roots and methods of consumerism
and commodification and their implications. It
also questions the modern way people see themselves, the attitudes to fashion,
The business and
psychological techniques to read, create and fulfill the desires of the
public, and to make their products and speeches as pleasing as possible
to consumers and voters. Curtis questions the intentions and origins of
this relatively new approach to engaging the public.
Where once the
about engaging people's rational, conscious minds, as well as
facilitating their needs as a group, Stuart
Ewen, a historian of public relations, argues that politicians now
appeal to primitive impulses that have little bearing on
issues outside the narrow self-interests of a consumer society.
The words of Paul
Street banker working for Lehman Brothers in 1927, are cited: "We
must shift America from a needs- to a desires-culture. People must be
trained to desire, to want new things, even before the old have been
entirely consumed. [...] Man's desires must overshadow his needs."
In part four the
are Philip Gould, a political
strategist, and Matthew Freud, a PR consultant and the
great-grandson of Sigmund Freud. In the 1990s, they were instrumental
to bringing the Democratic Party in the
US and New Labour in the United Kingdom back into
power through use of the focus
group, originally invented by psychoanalysts employed by US
corporations to allow consumers to express their feelings and needs,
just as patients do in psychotherapy.
Curtis ends by
feel we are free, in reality, we—like the politicians—have become the
slaves of our own desires," and compares Britain and America to
'Democracity', an exhibit at the 1939 New York World's Fair
created by Edward Bernays.
Next, here is the beginning of the item:
is a social
economic order and ideology that encourages the acquisition of goods
and services in ever-increasing amounts. With the industrial revolution,
but particularly in the 20th
century, mass production led to an economic crisis: there
was overproduction – the supply of goods would grow beyond
consumer demand, and so
manufacturers turned to planned obsolescence and advertising to increase
consumer spending. Early
criticism of consumerism was in the works of Thorstein Veblen in 1899, which examined
the middle class emerging at the turn of the 20th
century, which came to fruition by the end of the 20th century through
process of globalization,
"consumerism" may refer to economic policies which emphasise consumption. In an abstract sense,
it is the consideration that the free choice of consumers should strongly
orient the choice by manufacturers of what is produced and how, and
therefore orient the economic organization of a society (compare producerism,
especially in the British sense of the term).
In this sense, consumerism expresses the idea not of "one man, one
voice", but of "one dollar, one voice", which may or may not reflect
the contribution of people to society.
Finally, here is the beginning
of the item:
|In the almost complete absence of other
macro-political and social narratives – concern about global climate
change notwithstanding – the pursuit of the 'good life' through practices of what is
known as 'consumerism' has become one of the dominant global social
forces, cutting across differences of religion, class, gender,
ethnicity and nationality. It is the other side of the dominant
ideology of market globalism and
is central to what Manfred Steger calls the 'global imaginary'.
In fact, I have also
seen the lemmas "fashion"
"superficiality, but these were resp. not good and quite bad. These are
not reproduced here.
transformation of goods, services, ideas and
people into commodities, or objects of trade. A commodity at
its most basic, according to Arjun Appadurai, is "any thing intended
for exchange," or any object of economic value.
People are commodified—turned into objects—when working, by selling
their labour on the market to an employer.
One of its forms is slavery. Others are, the trading with animals and body
parts through formalised or informalised organ transplant.
the grounds that some things ought not to be treated as commodities—for
example education, data, information and knowledge in
the digital age.
Now about my ideas (that are only summarized here and now):
As to commodification: It is - of course - especially about making people
into commodities, and indeed they are made commodities
having to work (which millionaires and their children all can completely
But in fact much more is involved, namely making the
people into consumers who spend their free money on commodities
that satisfy their illusory
that they acquired
by viewing and reading propaganda, advertise-
that provided intentionally
and misrepresentations of things and properties.
And the lies and propaganda
that they are misled with are based on
extensive market research, focus groups, personal interviews etc.
all of which is mostly intended to find out what the people want
unconsciously, in terms of their desires, rather than their needs. (And when these
found out, products are associated with these desires, in a
manipulative way, just like
Bernays - completely arbitrarily - associated smoking
freedom and independence,
and with the illusion
that smoking meant that one is free and independent.)
And the fundamental objection to that is that all of
on very intentional and very extensive lying and
on radical and falsified simplifications of things,
of values, of society and of reality.
And it is a fact that nearly all things that are sold,
these days at least, have some propaganda and advertisements associated with them, while some things - that are
especially popular or especially profitable - have a lot of propaganda and advertise- ments associated with them
(and all propaganda
and all advertisements
are based ion lying
or on deceiving:
if these are not straight lies they are at least deceptive about some
of the real qualities and costs of the things advertised).
 I have now been saying since the end of 2015 that
xs4all.nl is systematically
ruining my site by NOT updating it within a few seconds,
as it did between 1996 and 2015, but by updating it between
two to seven days later, that is, if I am lucky.
They have claimed that my site was wrongly named in html: A lie.
They have claimed that my operating system was out of date: A lie.
And they just don't care for my site, my interests, my values or my
ideas. They have behaved now for 1 1/2 years as if they are the
eagerly willing instruments of the US's secret services, which I will
from now on suppose they are (for truth is dead in Holland).
The only two reasons I remain with xs4all is that my site has been
there since 1996, and I have no reasons whatsoever to suppose that any
other Dutch provider is any better (!!).