"Kent Brockman: Professor, without knowing precisely what the danger is, would you say its time for our viewers to crack each others heads open and feast on the goo inside?
Professor: Yes I would, Kent."
The religions of Free-Marketism and Libertarianism, to the extent that they are espoused by the Bushite regime, are fundamentally informed by what academics call "Neoliberalism", which "... focuses on the establishment of a stable medium of exchange, and the reduction of localized rules, regulations and barriers to commerce, and the privatization of state run enterprises." The theory is that "unnatural" impediments to market function, like "localized rules" and other "trade barriers", minimum wage laws, centralized systems of social welfare, etc., will produce inefficiencies; as markets are made more efficient, capital will seek its level, flowing (in part) outward from the industrialized nations, and trickling down to the lower echelons of society -- and all will benefit.
The doctrines appeal to the Anglo-American obsession with "fairness": On a level playing field, everyone would get what they deserved. In practice, capital tends to accumulate in the hands of elites, and stay there, and neo-liberal regimes result in a war of all against all, enforced by the implicit rules of the new system -- as Pierre Bordieu described in 1998:
Thus the absolute reign of flexibility is established, with employees being hiring on fixed-term contracts or on a temporary basis and repeated corporate restructurings and, within the firm itself, competition among autonomous divisions as well as among teams forced to perform multiple functions. Finally, this competition is extended to individuals themselves, through the individualisation of the wage relationship: establishment of individual performance objectives, individual performance evaluations, permanent evaluation, individual salary increases or granting of bonuses as a function of competence and of individual merit; individualised career paths; strategies of "delegating responsibility" tending to ensure the self-exploitation of staff who, simple wage labourers in relations of strong hierarchical dependence, are at the same time held responsible for their sales, their products, their branch, their store, etc. as though they were independent contractors. This pressure toward "self-control" extends workersâ?? "involvement" according to the techniques of "participative management" considerably beyond management level. All of these are techniques of rational domination that impose over-involvement in work (and not only among management) and work under emergency or high-stress conditions. And they converge to weaken or abolish collective standards or solidarities (3).
In this way, a Darwinian world emerges - it is the struggle of all against all at all levels of the hierarchy, which finds support through everyone clinging to their job and organisation under conditions of insecurity, suffering, and stress. Without a doubt, the practical establishment of this world of struggle would not succeed so completely without the complicity of all of the precarious arrangements that produce insecurity and of the existence of a reserve army of employees rendered docile by these social processes that make their situations precarious, as well as by the permanent threat of unemployment. This reserve army exists at all levels of the hierarchy, even at the higher levels, especially among managers. The ultimate foundation of this entire economic order placed under the sign of freedom is in effect the structural violence of unemployment, of the insecurity of job tenure and the menace of layoff that it implies. The condition of the "harmonious" functioning of the individualist micro-economic model is a mass phenomenon, the existence of a reserve army of the unemployed.
Jack London noticed the same thing a hundred years ago; it can be seen as another way of keeping us asking the wrong questions. If we're busy protecting our assets (or the assets of our loved ones), then we're too busy to see what's really going on.
But if we can choose to live in this un-natural way (and anyone who doesn't see that it's unnatural is ignorant of basic ethology), then we can choose to live in ways that will not leave us as miserable as this way does.
This here Bordieu fella may be some kind of po-mo froggy intellectual, but he sure can talk some sense when he wants to.