> Sometimes we need to make decisions as a society. That's why we don't have anarchy.

I'd say that's individuals outsourcing their decisions to the perceived or real pressures and expectations of others. Also, while you can surely describe individuals making decisions as groups in aggregate, as a simplification, groups don't actually decide anything. They don't even do anything. And where those external expectations are also based on outsourced decision making, you can sometimes ignore the whole chain.

Interestingly, when individual people are powerless but no single person is responsible, and also nobody is responsible for doing what they "have" to do, that's kind of even more anarchic and desolate than even the anarchy of everyone against everyone. I mean, in the latter case there are even still "ones" there, not just one blob, one river of people flowing where they can't help but go.

Interestingly, the old Greeks' kind of self-servingly considered slaves as obviously born to be slaves, because if they weren't, they'd simply kill themselves rather than be slaves. The Spartans certainly were big on that, at least if the writers are to be believed. Not that I want to glorify their outlook, but I find it fascinating how people constantly pretend anyone has to do anything other than die at some point. As in "I can't do that, or I would get fired" -- fine, but own your decision, don't call it anything but a decision. I would rather argue with someone who says they decided to be a selfish or cowardly person, than tolerate someone who is "good" just because that's more convenient or others expect it.

Anyways, here's someone who did pay orders of magnitude more attention than we are today for the most part:

> Private interests which by their very nature are temporary, limited by man's natural span of life, can now escape into the sphere of public affairs and borrow from them that infinite length of time which is needed for continuous accumulation. This seems to create a society very similar to that of the ants and bees where "the Common good differeth not from the Private; and being by nature enclined to their private, they procure thereby the common benefit."

> Since, however, men are neither ants nor bees, the whole thing is a delusion. Public life takes on the deceptive aspect of a total of private interests as though these interests could create a new quality through sheer addition. All the so-called liberal concepts of politics (that is, all the pre-imperialist political notions of the bourgeoisie)-such as unlimited competition regulated by a secret balance which comes mysteriously from the sum total of competing activities, the pursuit of "enlightened self-interest" as an adequate political virtue, unlimited progress inherent in the mere succession of events -have this in common: they simply add up private lives and personal behavior patterns and present the sum as laws of history, or economics, or politics. Liberal concepts, however, while they express the bourgeoisie's instinctive distrust of and its innate hostility to public affairs, are only a temporary compromise between the old standards of Western culture and the new class's faith in property as a dynamic, self-moving principle. The old standards give way to the extent that automatically growing wealth actually replaces political action.

> Hobbes was the true, though never fully recognized, philosopher of the bourgeoisie because he realized that acquisition of wealth conceived as a never-ending process can be guaranteed only by the seizure of political power, for the accumulating process must sooner or later force open all existing territorial limits. He foresaw that a society which had entered the path of never-ending acquisition had to engineer a dynamic political organization capable of a corresponding never-ending process of power generation. He even, through sheer force of imagination, was able to outline the main psychological traits of the new type of man who would fit into such a society and its tyrannical body politic. He foresaw the necessary idolatry of power itself by this new human type, that he would be flattered at being called a power-thirsty animal, although actually society would force him to surrender all his natural forces, his virtues and his vices, and would make him the poor meek little fellow who has not even the right to rise against tyranny, and who, far from striving for power, submits to any existing government and does not stir even when his best friend falls an innocent victim to an incomprehensible raison d'etat.

> For a Commonwealth based on the accumulated and monopolized power of all its individual members necessarily leaves each person powerless, deprived of his natural and human capacities. It leaves him degraded into a cog in the power-accumnulating machine, free to console himself with sublime thoughts about the ultimate destiny of this machine, which itself is constructed in such a way that it can devour the globe simply by following its own inherent law.

> The ultimate destructive purpose of this Commonwealth is at least indicated in the philosophical interpretation of human equality as an "equality of ability" to kill. Living with all other nations "in the condition of a perpetual war, and upon the confines of battle, with their frontiers armed. and canons planted against their neighbours round about," it has no other law of conduct but the "most conducing to [its] benefit" and will gradually devour weaker structures until it comes to a last war "which provideth for every man, by Victory, or Death.

> By "Victory or Death," the Leviathan can indeed overcome all political limitations that go with the existence of other peoples and can envelop the whole earth in its tyranny. But when the last war has come and every man has been provided for, no ultimate peace is established on earth: the power-accumulating machine, without which continual expansion would not have been achieved, needs more material to devour in its never-ending process. If the last victorious Commonwealth cannot proceed to "annex the planets," it can only proceed to destroy itself in order to begin anew the never-ending process of power generation.

-- Hannah Arendt, "The Origins of Totalitarianism"

Leaves each person powerless? Check. Everybody is a slave to warfare, those who don't wage war perish, and there isn't even a tyrant you could assassinate. Planned obsolescence so we can hustle harder? Check. And oh boy, we can't wait to do this other planets. And we'll be driven by corporate, brainless greed even before we set foot on any on them, it's going to be so much more efficient than the destruction of this environment.

But the real kicker to me is

> It leaves him degraded into a cog in the power-accumnulating machine, free to console himself with sublime thoughts about the ultimate destiny of this machine

that is, the fact that many today don't consider this degradation, but elation. That's all we have, our "communities", our hopes and dreams for this utopia like world with constant new things to consume, and other abstractions. Reflecting one oneself as an individual in the naked here and now? Not so keen on that.