“We’re defined by a common creed that says to our children that if they work hard, if they struggle, if they are loyal, if they are courageous — they will have an opportunity to live a better life than the generation before them,” Biden said.
Put forward as a positive-sounding antidote to separation, or isolation, or, by extension, xenophobia, bigotry and so on, this is one of the almost forgettable comments that spells out quite clearly the horror of the times. Not by what Joe Biden seems to believe he intends—as a pretty stand-up seeming guy with a ten dollar haircut—but by the underlying ethos driving the menacing principles within his words I can only guess he must be unaware of.
Still, in 2016, the second-in-command is explicitly defining what he means by work as “struggle.” And the point of this struggle is not for now but for some unforeseeable tomorrow, some amorphously defined “better life.” Combining a penchant for his militaristic terminology of being “courageous” with his homespun, off-the-cuff ease, the vice president is suggesting a way of living and a way of life that is a throwback to times at least as grim, demeaning, and dehumanizing as those lived by the suffering and exploited masses at the burst of the Industrial Revolution, the wars of Napoleon, if not thousands of years prior to the nameless slave-hordes of Egypt.
Offered as a way of worldwide grace and virtuous living which all people deserve, the monocultural, American blight of drudgery, oppression, and pointlessness proposed is the real terror inside this silk-gloved hand whose magical grip is so tight around the neck of the world it cannot see itself for the released dove it—in its nearly immaculate self-deception—sees itself to be.
Nevertheless, people in the U.S. and elsewhere, are like dogs buying in to the notion of “hard work” and its close friend “getting ahead,” two of many sub-categories beneath the rubric heading of “progress.” And that if we all do our share, all do our pull at the oars, our turn at the wheel, if not for ourselves, then for others living in the future, life will be better. Certainly, disease, starvation, and sickness are not anything like they were in the not too distant historical past in many parts of today’s post-industrial cultures. Obviously, the material quality of life is better than at any other time in human history.
At the same time, no other point in human history has had to bear witness to the common proliferation of human violence in all parts of the world (by both individuals and nation-states alike), the ubiquity of human diseases (made only obvious by the masses seeking to put to sleep both their physical and psychological ill health through pharmaceutical means), and the boundless human destructiveness of our own environment as this present one.
Consider how far the United States as a nation has fallen short of creating a civilization of people who actually struggle less, work less hard and—in turn—have more time available to think, create, and just be—nothing more than that! Consider how far along the rest of the world has followed this progressive nightmare, this God-awful creed, almost blindly, gladly, willingly, religiously, nationalistically. It is as though it had all been for the asking to line up on the front line, to be shot upon, to fall, to die—all for the next in line, row after row, to line up and in their time in their own history, to die, to fall, to have lived and to have fallen really for nothing.
Or, if they have have fallen, if they have died, it will have been for the sake of the smallest of small elites in all countries in all nations whose sons and daughters do not fight and do not die, who dine on abalone and wear the pearls others in the deepest of cold waters have dived for holding their breaths. For the smallest of small who do not seem to suffer so much, who do not seem to struggle so hard but whose belief-system, not different than those others, is no more than the flip side of it. And so, their perishing, though not as harsh, is just as pointless.