
A satirical article by the Genius Times begins in this manner:
POLL: Most people unimpressed with their 30-day free trial of Communism
A poll conducted by the Pew Pew Institute shows that a majority of Americans are unimpressed with their 30-day free trial of Communism.
“It kinda sucks,” 19-year-old San Diegan Britta Fowler said of the trial. “I was expecting all this free stuff, which I guess we’re getting, but I also didn’t expect empty store shelves and house arrest for everyone. It’s really lame!”
The trial was imposed involuntarily by governments across the country in response to the COVID-19 pandemic.
Yesterday I called the current economic system of the United States “State Bailout Capitalism.” But I also called it “Pseudo-Stimulus Socialism.” That latter term is only half-right, since socialism, surely, would be a system in where capitalism’s profit-and-loss mechanism has been replaced by socializing both the gains and the losses of human coöperation. Under State Bailout Capitalism, the socialism part is the protection from loss. Profits still can be reaped, only now it is a protected class that reaps them — existing businesses targeted for bailout, and those with early access to loosened credit, have had some of the burdens of business risk removed from them by the federal government. So, we are not all gaining from protection of loss — unless you call the $1200 or $1400 personal subsidy for most taxpayers just such a protection — and we are not all sharing in profits, which is what socialists want.
So, how fair a joke is this “30-day Free Trial of Communism” mockery?
Isn’t it a bit unfair?
Sure. But there is enough of Trump’s beloved “fairness” to justify the jest.
First off, capitalism has mostly been shut down. (On my podcast I called the coronavirus quarantine the worst hit to capitalism since communism.) So, socialists and communists hate capitalism, and a communist state does indeed shut down most businesses. So, that’s fair.
Second, the communist “experiments” of modern times have all produced poverty, and could not provide consumer goods like capitalism has. So, by the rules of comedy, taking an effect identical to communism’s is as fair as comedy gets.
Third, it was indeed “involuntary,” which is the whole point of making socialist and communist ideas political, rather than a voluntary community idea. Basically, utopian socialist experiments tend to work out pretty badly. But most people want them to work out better. So, why don’t they work? Well, socialists think it is the fact that everyone isn’t forced to go along. So focusing on the involuntary nature of communism and identifying that as a feature of the coronavirus quarantine is also fair.
Interestingly, the common identification of a lack of universality as the source of the failure of utopian socialism was not a universal conclusion of 19th century utopians. One utopian experimenter, Josiah Warren, fingered a different culprit, and invented the American form of anarchism in the process.
So, if you ask me, anyone who yearns for a radical alternative to our world of woe and seeks to force socialism down others’ throats is double suspect: not only has that ideologue jumped to a conclusion, he has jumped to a conclusion that proved dangerous after at least one person thought his way out of the utopian experiments’ trap.
“Yeah, they’re giving us money but what good is that if you can’t spend it on anything you want?” Fowler asked.
Here we get to the profundity of this satirical piece. With this one question we get to the heart of the beginning of economic theory, especially per David Hume:

Hume realized that money is not wealth. You can have all the money in the world, but, if there are no goods to purchase for it, money doesn’t do any good.
And if you think this is a trivial matter, you are wrong. But you would be in good company:
“Poverty is not a character failing or a lack of motivation. Poverty is a shortage of money.”
—Barbara Ehrenreich
Ms. Ehrenreich no doubt thought she was being at once clever and expounding upon a principle of common sense. She was neither. Poverty is what humans have when they do not have enough resources to survive and thrive. But resources aren’t money. And resources without labor aren’t wealth. We produce wealth by transforming resources. And this is done, chiefly, in coöperation with others, through a division of labor. In a capitalist society this is done by trade. That’s where I offer something of mine — say, my labor, a resource of my time and attention and effort — in exchange for something I want more than that time and attention and effort. People rise out of poverty by creating wealth by offering something within themselves — often, just a potential activity — that they have more than a potential trading partner has. It is not money that is key here, it is mutual advantage. But there is no mutual advantage if you have nothing to offer. Why is there poverty? Because too many people have nothing much to offer, or are unwilling to make the trouble to develop something to offer.
Money just makes the trading easier, getting around the barter stricture of the coincidence of wants.
That Ehrenreich, a mostly witless leftist, does not see that is no surprise. Which is why we make fun of leftism’s most extreme isms: socialism and communism. And that one line makes this particular bit of satire so good.
The rest of the satire goes in different directions. I enjoyed those directions. But it is this first segment that needs explaining to some people.
Though this later paragraph is pretty funny:
“Everything went well but only a few Karens across the country are really enjoying it.” Lennon added. “They really revel in telling people to ‘stay the f**k home!’”
Shut the fuck up, Karens. No reasonable person likes snitches and bullies.
The sheer silliness of the House Democrats’ “impeachment” of President Trump was raised to another power by Speaker Nancy Pelosi’s sequestering of the impeachment bill, not sending it on to the Senate for trial. Some say that makes it not an impeachment at all. The most profound thing I’ve heard so far is from Scott Adams, who predicted an impeachment wouldn’t change Trump, but that Trump would change impeachment. I wonder how the Speaker feels to have fulfilled a prophecy by the creator of Dilbert and Loserthink.
What a nadir she has reached in her roller-coaster career.
But not every comment needs to be profound.

See also memevigilante.

…


Maybe we should pH balance our political vocabulary.
There should be fascism and phascism.
Fascism would be what actual fascists supported. You can read about their doctrines in Giovanni Gentile, for example. People who have actually read Gentile and Rocco and Mussolini would get to refer to fascism. And spell it right.
Everybody else would spell their understandings of the term, in their preferred loosey-goosey ways, without any historical justification (just like most uses), as “phascism.”
This would especially be the case for Marxists, who have always mischaracterized fascism for their own political advantage, and social justice warriors, who cannot explain the term in any plausible way, and libertarians, who think it makes sense to tar neo-mercantilism with the f-word.
Oh, and especially those people who spell Adolf Hitler’s name not with an “f” but with a “ph”: phascism is for you!
What question would you ask Satan that he has never been asked before?
As Answered on Quora
“So, how tired are you of that old memetic trap, ‘the biggest trick the Devil ever pulled was to convince the world he did not exist’?”
Of course, that would probably be the best I could come up with on short notice.
If I spent time in his waiting room, though, I would surely formulate something much better.
“Your greatest invention is without question the State. Ubiquitous, useful for no small good but even less doubtfully for much greater and horrific ill. It is all demons and ideologues can talk about. But, I have to wonder: after all these millennia, do you still laugh when people call it God’s ordained instrumentality, as they did when kings were worshipped as gods, or the servant of The People, as they do even unto this day? I mean, I find it hilarious. Do you find it at least worth a chuckle?”
Satan polishes an antler and his slender mouth grows wider and wider.
I cannot determine if it is an evil grin or the knowing smile of a serpentine sage.
twv
I make little visual memes every now and then, in part to help me remember ideas. A visual aid, so to speak. You can find most of my “creations” under the IoaB/vMemes menu on this site.
Chapter 34, in which our hero learns
the true nature of torture in hell:
Now the tale tells how the devils of Hell were in one of their churches celebrating Christmas in such manner as the devils observe that day; and how Jurgen came through the trapdoor in the vestry-room; and how he saw and wondered over the creatures which inhabited this place. For to him after the Christmas services came all such devils as his fathers had foretold, and in not a hair or scale or talon did they differ from the worst that anybody had been able to imagine.
“Anatomy is hereabouts even more inconsequent than in Cocaigne,” was Jurgen’s first reflection. But the first thing the devils did was to search Jurgen very carefully, in order to make sure he was not bringing any water into Hell.
“Now, who may you be, that come to us alive, in a fine shirt of which we never saw the like before?” asked Dithican. He had the head of a tiger, but otherwise the appearance of a large bird, with shining feathers and four feet: his neck was yellow, his body green, and his feet black.
“It would not be treating honestly with you to deny that I am the Emperor of Noumaria,” said Jurgen, somewhat advancing his estate.
Now spoke Amaimon, in the form of a thick suet-colored worm going upright upon his tail, which shone like the tail of a glowworm. He had no feet, but under his chops were two short hands, and upon his back were bristles such as grow upon hedgehogs.
“But we are rather overrun with emperors,” said Amaimon, doubtfully, “and their crimes are a great trouble to us. Were you a very wicked ruler?”
“Never since I became an emperor,” replied Jurgen, “has any of my subjects uttered one word of complaint against me. So it stands to reason I have nothing very serious with which to reproach myself.”
“Your conscience, then, does not demand that you be punished?”
“My conscience, gentlemen, is too well-bred to insist on anything.”
“You do not even wish to be tortured?”
“Well, I admit I had expected something of the sort. But none the less, I will not make a point of it,” said Jurgen, handsomely. “No, I shall be quite satisfied even though you do not torture me at all.”
And then the mob of devils made a great to-do over Jurgen.
“For it is exceedingly good to have at least one unpretentious and undictatorial human being in Hell. Nobody as a rule drops in on us save inordinately proud and conscientious ghosts, whose self-conceit is intolerable, and whose demands are outrageous.”
“How can that be?”
“Why, we have to punish them. Of course they are not properly punished until they are convinced that what is happening to them is just and adequate. And you have no notion what elaborate tortures they insist their exceeding wickedness has merited, as though that which they did or left undone could possibly matter to anybody. And to contrive these torments quite tires us out.”
The artwork featured here are details from that produced by Virgil Burnett for the Limited Editions Club edition of Jurgen, 1976. The female figure is of the vampire Florimel, who was created from the mind of Jurgen’s father, Coth, as fit punishment for his own sins. She is featured in the chapters on hell as one of Jurgen’s two romantic dalliances, the other being the wife of Grandfather Satan.
Chapter 39, in which our hero laments the
affection shown to him by his demon lover:
“It is my title she loves, not me,” reflected Jurgen, sadly, “and her affection is less for that which is really integral to me than for imperial orbs and sceptres and such-like external trappings.”
And Jurgen would come out of Florimel’s cleft considerably dejected, and would sit alone by the Sea of Blood, and would meditate how inequitable it was that the mere title of emperor should thus shut him off from sincerity and candor.
“We who are called kings and emperors are men like other men: we are as rightly entitled as other persons to the solace of true love and affection: instead, we live in a continuous isolation, and women offer us all things save their hearts, and we are a lonely folk. No, I cannot believe that Florimel loves me for myself alone: it is my title which dazzles her. And I would that I had never made myself the emperor of Noumaria: for this emperor goes about everywhere in a fabulous splendor, and is, very naturally, resistless in his semi-mythical magnificence. Ah, but these imperial gewgaws distract the thoughts of Florimel from the real Jurgen; so that the real Jurgen is a person whom she does not understand at all. And it is not fair.”
Then, too, he had a sort of prejudice against the way in which Florimel spent her time in seducing and murdering young men. It was not possible, of course, actually to blame the girl, since she was the victim of circumstances, and had no choice about becoming a vampire, once the cat had jumped over her coffin. . . .
Chapter 39, in which our hero continues his
search for justice (and his missing wife):
“It is a comfort, at any rate,” said Jurgen, “to discover who originated the theory of democratic government. I have long wondered who started the notion that the way to get a wise decision on any conceivable question was to submit it to a popular vote. Now I know. Well, and the devils may be right in their doctrines; certainly I cannot go so far as to say they are wrong: but still, at the same time—!”
For instance, this interminable effort to make the universe safe for democracy, this continual warring against Heaven because Heaven clung to a tyrannical form of autocratic government, sounded both logical and magnanimous, and was, of course, the only method of insuring any general triumph for democracy: yet it seemed rather futile to Jurgen, since, as he knew now, there was certainly something in the Celestial system which made for military efficiency, so that Heaven usually won. Moreover, Jurgen could not get over the fact that Hell was just a notion of his ancestors with which Koshchei had happened to fall in: for Jurgen had never much patience with antiquated ideas, particularly when anyone put them into practice, as Koshchei had done.
“Why, this place appears to me a glaring anachronism,” said Jurgen, brooding over the fires of Chorasma: “and its methods of tormenting conscientious people I cannot but consider very crude indeed. The devils are simple-minded and they mean well, as nobody would dream of denying, but that is just it: for hereabouts is needed some more pertinacious and efficiently disagreeable person—”
And that, of course, reminded him of Dame Lisa: and so it was the thoughts of Jurgen turned again to doing the manly thing. And he sighed, and went among the devils tentatively looking and inquiring for that intrepid fiend who in the form of a black gentleman had carried off Dame Lisa. But a queer happening befell, and it was that nowhere could Jurgen find the black gentleman, nor did any of the devils know anything about him.
“From what you tell us, Emperor Jurgen,” said they all, “your wife was an acidulous shrew, and the sort of woman who believes that whatever she does is right.”
“It was not a belief,“ says Jurgen: “it was a mania with the poor dear.”
“By that fact, then, she is forever debarred from entering Hell.”
“You tell me news,” says Jurgen, “which if generally known would lead many husbands into vicious living.”
“But it is notorious that people are saved by faith. And there is no faith stronger than that of a bad-tempered woman in her own infallibility. Plainly, this wife of yours is the sort of person who cannot be tolerated by anybody short of the angels. We deduce that your Empress must be in Heaven.”
“Well, that sounds reasonable. And so to Heaven I will go, and it may be that there I shall find justice.”
“We would have you know,” the fiends cried, bristling, “that in Hell we have all kinds of justice, since our government is an enlightened democracy.”
“Just so,” says Jurgen: “in an enlightened democracy one has all kinds of justice, and I would not dream of denying it. But you have not, you conceive, that lesser plague, my wife; and it is she whom I must continue to look for.”
“Oh, as you like,” said they, “so long as you do not criticize the exigencies of war-time. But certainly we are sorry to see you going into a country where the benighted people put up with an autocrat Who was not duly elected to His position. And why need you continue seeking your wife’s society when it is so much pleasanter living in Hell?”
And Jurgen shrugged. “One has to do the manly thing sometimes.”
from Jurgen: A Comedy of Justice, James Branch Cabell