I agree with Miriam

Miriam González Durántez, Mrs Clegg to the rest of us, has ideas. Remarkably, for a liberal, they are good ones. She has a prescription for curing Spain of its failings, and has learnt it from Britain.

Spain could be made a great again. It has a solid, confident culture; it has bags fo room to spare to build; it sits amidst world trade routes; its fundamental constitution is a solid basis for sensible government; but it  has a political class which squanders these blessings, so Miriam says – and all I have learnt agrees with this.

Corruption is deeply embedded in the system

Señora de Clegg sagely notes the contrast between a British MP’s first concern for his or her constituency, and a Spanish Deputy’s being a slave of the party, ignoring his local electorate once elected. We achieve this through a single-member constituency system: Spain fails through having a party list proportional system – the system her husband’s party advocates from Britain.

If a Deputy is elected as a name on a list controlled by the party bosses, then he is at the mercy of whoever keeps this list, cowed and told what to do by the Party or be struck off the list – and constituents be damned. Here, an MP looks every day at his vulnerable majority and tells his party what to do.

Another issue identified is the handing out of government contracts in return for favours. That is seen across the world, in both democracies and dictatorships, in this big-state age. The big state is the problem. Corruption in the field is less prevalent in the Anglosphere, if far from absent, because of our long-established systems and the independence of the civil service. Here you have to bribe the civil servant, not the politician, and that tends to get noticed. If the politicians are also handing out state jobs for political favours, as in Spain, there is no distinction.

That jobs-for-favours is an issue once described to me: essentially ‘give us your support and we will hand you taxpayers’ money by employing your family’. In the European standard of workers’ rights, a man once employed cannot easily be dismissed, and so the payroll increases relentlessly, with little actual work being done. If Miriam’s philosophy could solve that issue, allowing state and private employer’s to dismiss unwanted workers the way prospering countries do, she would be much of the way towards breaking Spain’s self-imposed chains.

‘Now it is our turn to eat’ – the attitude of the unrestrained political victor is anathema to the Anglosphere view of government. Having lived in the two great nations of the Anglosphere, I hope that Mrs Clegg has imbued their principles. A fundamental historical difference though sunders the understanding of English-speaking peoples from less blessed nations: for us, democracy grew organically in an idea where government was as a distant function in a generality of individual freedom, while in Europe, it was shoe-horned in to hold back the expectation of absolutism. It was only in 1977 that Spain held democratic elections, after decades  of rule by a dictator who believed the state should control all, like any socialist. The mindset of freedom has just not been there, and always they look back at the horror of the Civil War, only just passing put of living memory.

How to fix it then.

The distinction between politicians and the state is crucial. No politician can ever climb to the top of the tree, because that spot is taken. Government is a function within the nation, not its chief. Here, every minister is reminded that he is not a servant of his party, but of the King. Civil servants too are directed by ministers but are employed by the Crown.

If political parties control their deputies, there can be no dissent nor middle ground, there can be no appointments but political ones and there can be no concept of political neutrality.

Spain has to opportunity to make the same distinction that we do: the King stands above government and Cortes and courts, just as in Britain, and if only political parties would stop getting in the way, the mutual relationships would work as well as in Britain.

Judges have no formal dependence on the government even in Spain: they administer the law on behalf of the King, not the government – but González Durántez asserts in a recent interview in The Times “The main parties occupy every media institution. They step into the judiciary, they govern everything”. That is not a failing system: it is a failed system. She has learnt, from residence here and in America, that an independent, politically neutral judiciary is fundamental to the prosperity of the nation. The rule of law depends on it, and prosperity depends on the rule of law.

Someone has to appoint judges though, and she should go further, to explore what is wrong with the system of judges in Spain. In common with other European countries, lawyers train as judges from graduation, and are appointed once the exams are taken. The sort of people appointed is controlled by whoever runs the training and sets the exam, and they are placed on the bench without ever have had to argue a case themselves or meet a client. Here, a barrister has to practice in the courts for years, gaining the respect of his peers for wisdom and evenhandedness before he can be invited, after secret soundings, to receive such honour and responsibility. It ensures judges who are (for the most part) not only intelligent and diligent, but who also understand something of real life and those who live in it, having represented high and low before the court, and who know how the law works, having argued its minutiae.  Spain could win if it abandons career judges and appoints from those who know what they are doing, leaving appointment to the politically neutral.

This leads back to whether Miriam González Durántez, with her experience of the Anglosphere, can make a change at home.

What one can expect from her España Mejor movement I hope may be read in González Durántez’s writings, but it looks very like a one-person movement. We have become used to that in Britain too. She should be aware that in creating a movement for dissent from the establishment, she has to keep it personal to keep it from being kippered, even though the personality cult kept straight by one caudilla goes against the philosophy itself and what it seeks to achieve.

If Spanish voters listen to the lessons brought to them by Miriam González Durántez, the corruption can be swept back, all without changing the state constitution but reforming practice. Spaniards can achieve their great potential for prosperity.

There is good precedent for such a dissenting movement. To make Spain great, as it should be, she aims at a ground-level, populist struggle against the establishment. She wants to break the grip of the entrenched élites. She calls for reform. Her book is entitled “Devuelveme el Poder“, which is in essence “Take back control”.

Perhaps a call to Clacton would be in order.

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The Nature of Dreams

What dreams may be, or what we wish them to be, are a universal theme. The way we speak of them in metaphor tells us how we view them or wish them to be.

Hobbes considered dreams to result from a distemper of the organs. In one extensive passage he observes:

The Causes of Dreams (if they be natural) are the Actions or Violence of the inward Parts of a man upon his Brain, by which the Passages of Sense by Sleep benummed, are restored to their Motion.

This is known fr0m experience – the shaping of a dream in the mind by heat or cold or thirst or needing a wee, and other such physical factors. The scientifically accepted explanations today accord with Hobbes: some dreams are the result of bodily stimuli, and some are the working through of sensations of the preceding day.

We dream each night, but remember only if we wake during the dream. When I dream, I recognise in Hobbesian terms what is happening – I might lie back and enjoy the dream, but the rational brain is there too and it notes where the stimuli have come from in terms of the day past. Frequently my rational mind intervenes when the action gets too silly, rebukes the fancy and corrects the narrative. I do not know if that is general, or just me.

The fancy is important – if we seek joy without the burden of responsibility, there is a dream. In metaphor we say of a pleasure that is it “a dream” (and say “nightmare” for a horror). The Old English ‘dream’ means ‘joy’, while a dream is a ‘swefen’.

(Chaucer used both in a time when the words were converging: I am so ful of joye and of solas That I diffye bothe sweven and dreem.  Elsewhere he presages Hobbes to have a character say “I sette nat a straw by thy dremynges, For swevenes been but vanytees and japes“.)

Dreams are a liberation from the contraints of possibility, and from the consequences of events.No wonder they are a joy.

Popular culture, worldwide, insists on more from dreams than clinical explanation. They seem like a glimpse into a supernatural world, where colours are brighter, beauty more sublime, and power of the mind is infinite without consequence. The old, vain searching after magical powers is a wish to bring to the real world the lands that we have seen in our dreams. We even have a word for this mythical place – Dreamland. It is like ‘Fairyland’ – a fond fiction that has generated many stories (and one not to be believed in by Christians).

Dreams are seen as visions of hidden truths, or of the future. Occasionally even in the natural course that might be so – during the day. a tiny detail barely noticed may lodge itself in the mind and form the core of a dream, stripping away the distractions and showing you what you missed. Real-life problems have been solved with that insight. As for the future; a vision in a dream may reshape your perception or priorities and embolden you to act in a way that brings that future about.

The supernatural dream is another matter. Jacob the Patriarch was given a supernatural vision, of the ladder reaching up to Heaven. His son Joseph  was given dreams in order to drive him and his brothers to achieve God’s purpose. Pharoah was at that time given his dreams of plenty and famine for the same purpose. It is a way into the mind without the distractions of the working day.

Supernatural visions are not a general thing though. As Hobbes put it:

there is no doubt, but God can make unnaturall Apparitions. But that he does it so often, as men need to feare such things, more than they feare the stay, or change, of the course of Nature, which he also can stay, and change, is no point of Christian faith

Who knows that The Lord may prompt our actions by letting our dreams remember the missing detail of the day or the missing emphasis, in an otherwise natural dream. That is beyond what we can know.

The problem comes from believing there is more to natural dreams than  what they are. That simple belief will be abused. It is too temping to want to believe that the dream, the joy, is real and so reachable. It is tempting to believe that joy is given by a passing spirit and just needs interpretation. This is like any form of divination (which the prophets condemn). Dreams are the result of physical stimuli or memories of the day: believing that they are supernatural visions will empower unscrupulous men and women claiming to interpret them as such.

Again, as Hobbes explains:

From this ignorance of how to distinguish Dreams, and other strong Fancies, from vision and Sense, did arise the greatest part of the Religion of the Gentiles in time past, that worshipped Satyres, Fawnes, nymphs, and the like; and now adayes the opinion than rude people have of Fayries, Ghosts, and Goblins; and of the power of Witches.

For as for Witches, I think not that their witch craft is any reall power; but yet that they are justly punished, for the false beliefe they have, that they can do such mischiefe, joyned with their purpose to do it if they can; their trade being neerer to a new Religion, than to a Craft or Science.

I hope not to have spoiled the dreaming state. It is a joy, as long as we remember For swevenes been but vanytees and japes.  Now, I was about to go back to sleep.

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In Epstein’s dirty laundry

It is not right: private correspondence, even with Jeffrey Epstein, must be private. In Britain and Europe “Everyone has the right to respect for his private and family life, his home and his correspondence.”, but the Constitution of the United States is silent, so it is a free-for-all over there.

Even the European Convention on Human Rights has an exception for the investigation of crime, which is involved in the Epstein case, but the correspondence is then still confidential, and seen by police and prosecutors, while the Americans have thrown every private letter open to the world to leer and jeer.

That is astounding – a scandal in response to a scandal.

If I write a private letter, I do so in full confidence that the recipient will respect our confidence, as I do when receiving one. If the letter discloses a crime, then the recipient is right to bring it to the attention of the Police as a common duty of society, but otherwise that right to respect for correspondence must remain. Americans’ private confidences, we learn, are not constitutionally protected. There, politics may force the state to act as the utter bounder as to release another’s private letters.

Well, it is done, and the consequence are falling upon the innocent as well as the guilty and the creepy.

The ‘Epstein List’ is a fiction: a list compiled not by Epstein but by journalists, from names mentioned anywhere in these files. They and their readers slaver over the names of the rich and powerful, irrespective of guilt or innocence, imagining and imputing wickedness to a whole class. Many are there who had nothing to do with the man, or who met him for pure business. Some were in his book whom he had never met, but he saw as targets to lure in, corrupt and to blackmail; others were lured in, corrupted and blackmailed.

Meeting an abuser does not make you an abuser, or we are all in Arthur Miller’s Crucible.

Now, I do not know anyone on the New York Times’s list, although I do know people who know names on the list, and at least one who is married to one on the list – no one accused of wrongdoing. Many do – society is all one and linked in mutual bonds.

People are people. We all live, love and die. There is no separate class of beings apart from the rest, immortal and lacking feelings or sympathy. All, from the binman to the billionaire, are just as entitled respect and to the expectation of privacy.

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