For A Better World


For A Better World

Utopia is an illusion that can be experienced dynamically, not statically; locally, not universally. You can maintain it for yourself for a while by a continuous effort, in the same way that a juggler maintains the ephemeral sequential image of three, four or five balls suspended as a constellation in midair. Your utopia is like that flickering image of uplift defying the gravity of oblivion because it is entirely an expression of your unrelenting artful input of purposeful energy: it is you. The constellations you juggle into flickering existence have as elements the people you relate to and trade influences with. When your juggling and theirs have resonances, your utopias become shared and sympathetic. If such sympathetic resonances have sufficient scope their utopian dynamic may last beyond a human lifetime, being passed on to subsequent generations. But, how large a scope and long a duration can we reasonably expect such personal utopias to have? Probably that of a family’s experience for a generation or less.

So, the challenge for the person who wishes to live in a world of compassion, of enlightenment and of justice, is to make and continue the effort to juggle a bubble of utopia into existence, despite the evident lack of compassion, enlightenment and justice throughout human history, and throughout so much of the world of the present day: to be ethical, generous, moral and tolerant in a world that seems forever dominated by venality, greed, lack of principles, and brutal intolerance. The challenge is to remain a steadfast and good-humored agent of good while being carried away by a torrent of corruption cascading to perdition: it is to be quixotic without shame. How is one to maintain such a purpose and find fulfillment in such a thankless role? Oblivion’s gravity is endlessly capable of sapping your energies to exhaustion, and oblivion’s glitter is endlessly capable of shattering your ambitions by ridicule and by trapping you into temporal failure: a lone monkey shunned by the collaborationist troop.

Why would anyone persist as such a challenger then? It seems clear that such perseverance emanates out of a sense of self-respect and self-worth: the maintenance of personal character measured against an absolute scale of moral conduct, without reliance on social bonds for the support of morale. This is pure defiance and pure celebration, the ultimate in self expression and self abnegation. It is the brave social insanity of a fully aware and fully sane person immersed in the insanity of a cowardly and tribal world, and resisting it. The radiation of such personal power, by lived example, is what can influence and resonate with others and possibly coalesce into the psychological and physical forces that levitate what few utopias exist at any given moment.

“Character is fate,” and utopia is personal character maintained in defiance of the overwhelming forces of assimilation, decay and inertia. To fret about “the end of the world,” which is always increasingly likely to occur as our history advances, is to pin our hopes on the illusory externality of a general coming together of human vision onto a consensus for moral action for the common good. The self-realized quixotic challengers for utopia know this is impossible, and that the continuation of whatever decency of existential experience they have managed to juggle into being are only propelled by self-generated and self-directed efforts independent of societal externalities. For them the end of the world is the collapse of decency consequent to the collapse of self, and the collapse of personal integrity, regardless of the collective course of fractious society. Objectively, our physical and social world could easily end, and soon, catastrophically and painfully. But, subjectively, no one of us is compelled to implode their intellectual and moral selves in collaborationist surrender to the many forces of decay leading to that extinction. We always have the power to seek sharing a nobility of lived experience regardless of what external reality confronts us with. Survival is a matter of chance, nobility is a matter of choice. Be well in that realization.


Aesop’s Puerto Rico

MG,Jr. in Puerto Rico in August 1967.


Aesop’s Puerto Rico

Puerto Rico, conquered and taken during the Spanish-American War has been part of the USA as a Commonwealth since 1898; prior to that is was a Spanish colony for four centuries. The people of Puerto Rico were given U.S. citizenship in early 1917, during the Wilson Administration, a few months before the U.S. entered World War I on the side of the Allies: Britain and France. So, men from Puerto Rico could be drafted for that war, as they were in subsequent US wars, like WWII and the Vietnam War.

The people of Puerto Rico have elected representatives in the U.S. House of Representatives, but those Puertorriqueño representatives cannot vote in nor introduce legislative bills to the U.S. Congress; they can only observe and lobby. Puerto Rico is neither a state of the U.S. (like New York, and Hawaii), nor an independent country (like Cuba). A 2017 referendum in Puerto Rico, hoping to show a popular majority in favor of either statehood or independence, showed an overwhelming preference for statehood (97.18%) but only among the 23% of the electorate who actually voted. Those opposed to statehood for a variety of reasons (whether preferring some form of Free Association, or the status quo, or — least popular — pure independence) boycotted the referendum.

The Republicans in the U.S. proper are against the idea of letting Puerto Rico become a U.S. State, because that would introduce two new senators (to the U.S. Senate) and several new representatives (to the U.S. House of Representatives), all fully enfranchised and who would certainly all be Democrats. Residents of Puerto Rico cannot vote for the U.S. President and Vice President, only for their local representatives and governor within the island itself, and for the observer representatives sent to Washington, D.C. People from Puerto Rico can vote in US presidential elections and for active members of the US Congress only if they move to the mainland (or Alaska or Hawaii) and establish residence there.

I, among others, think that the Republicans (and many Democrats) want Puertorriqueños to emigrate as economic refugees seeking jobs on the mainland so as to depopulate the island of its ethnic population, and make it easier for real estate speculators and developers (people like Trump) to move in and buy up land cheap, and then make big profits on hotel and vacation property developments. Because the people of Puerto Rico lack direct representation in the U.S. Government, they are dependent on the charity and goodwill of the US President, Senators and Congressional Representatives of the fifty US States to address their island-wide needs, such as hurricane disaster aid, and island-government financial security. It has been evident that there is not much of such charity and goodwill available to Puerto Rico from its US master.

In early 2017, the Puerto Rican government-debt crisis posed serious problems for the island government. The outstanding bond debt had climbed to $70 billion at a time with 12.4% unemployment. The debt had been increasing during a decade-long recession. This was the second major financial crisis to affect the island after the Great Depression when the U.S. government, in 1935, provided relief efforts through the Puerto Rico Reconstruction Administration. On May 3, 2017, Puerto Rico’s financial oversight board in the U.S. District Court for Puerto Rico filed the debt restructuring petition which was made under Title III of PROMESA. The Puerto Rico Oversight, Management, and Economic Stability Act (PROMESA) is a 2016 US federal law that established an oversight board, a process for restructuring debt, and expedited procedures for approving critical infrastructure projects in order to combat the Puerto Rican government-debt crisis. Through PROMESA, the US Congress established an unelected Fiscal Control Board (FCB) to oversee the debt restructuring. A draconian austerity program had been imposed on the island, and by early August 2017 the debt was $72 billion with a 45% poverty rate. In late September 2017, Hurricane Maria made landfall in Puerto Rico, causing devastating damage. The island’s electrical grid was largely destroyed, with repairs expected to take months to complete, provoking the largest power outage in American history. Recovery efforts were slow, and over 200,000 residents had moved to the mainland State of Florida alone by late November 2017. The island population was 3.7 million in 2010, and 3.2 million in 2018. [This last paragraph is taken from wikipedia,, and edited with additions by me.]

Among several major pro-independence Puertorriqueños was the great singer (and disobedient WWII US soldier) Daniel Santos [Porque Soy Boricua,]. Independence would be better for Puerto Rico, even if that island-nation were poor, because at least it could then direct its own affairs, like Cuba. The con of Commonwealth is that being totally dependent on the paternalism of the U.S.A., the promise of “protection” and “prosperity” handed down from Uncle Sam can be (and has been) withheld, leaving Puertorriqueños poor (except for those connected to the high-end capitalist classes), unprotected (as with Hurricane Maria and from vulture capitalists) and politically powerless (they can’t go on their own to get loans and foreign aid on the world market).

The sad state of Puerto Rico is an example of Aesop’s fable of The Wolf And The Dog. A gaunt Wolf almost dead with hunger happened to meet a well-fed Dog out for his daily scamper. “Cousin Wolf,” said the Dog, “why suffer with such an uncertain life when you can work regularly under the protection of my patron for certain meals, as I do.” “I would have no objections,” replied the Wolf, “show me how.” So, they set off together to the master’s estate. On the way, the Wolf noticed the worn and ruffled fur around the Dog’s neck, and asked about it. “Oh, that’s nothing,” said the Dog, “it’s just from the collar master puts on me to keep me chained up every night. It chafes a bit, but you soon get used to it.” “Oh, is that so,” said the Wolf, “well then, goodbye to you. Better to starve free than be a fat slave.”

The tragedy for Puerto Rico is that it is both collared and chained, and starved.


52 State Flag (proposed); if add Puerto Rico and Washington, D.C.