Return to Theory X: The Age of Artificial Slavery

3–4 minutes

Before their Lost Decades, I lived in Japan. Years later, in the late ’80s and early ’90s, I found myself in business school learning about the miracle of Japanese management – the fabled antidote to Western bureaucracy. We were told that America was evolving beyond Theory X’s distrustful command structures toward Theory Y’s enlightened faith in human potential. Some even whispered reverently about William Ouchi’s Theory Z – a synthesis of trust, participation, and communal belonging. It all sounded terribly cosmopolitan, a managerial Enlightenment of sorts.

Only it was largely bollox.

Audio: NotebookLM podcast on this topic.

Here we are in 2025, and the United States is stumbling toward its own Lost Decades, still clutching the same managerial catechism while pretending it’s a fresh gospel. The promised evolution beyond Theory X wasn’t a revolution – it was a pantomime. Participation was the new obedience; ‘trust’ was a quarterly slogan. The experiment failed not because it couldn’t work, but because it was never meant to.

Somewhere between ‘human-centred leadership’ seminars and the AI-ethics webinars nobody watches, corporate management has found its true religion again. We’re back to Theory X – the sacred belief that workers are fundamentally lazy, untrustworthy, and must be observed like zoo animals with laptops. The only real update is aesthetic: the whip has been re-skinned as an algorithm.

COVID briefly interrupted the ritual. We all went home, discovered that productivity doesn’t require surveillance, and realised that management meetings can, in fact, be replaced by silence. But now the high priests of control are restless. They’ve built glass cathedrals – leased, over-furnished, and echoing with absence – and they need bodies to sanctify their investment. Thus, the Return-to-Office crusade: moral theatre disguised as collaboration.

The new fantasy is Artificial Intelligence as the final manager. Management as computer game. Replace disobedient humans with servile code; swap messy negotiation for clean metrics. Efficiency without friction, empathy without expenditure. It’s the culmination of the industrial dream—a workplace where the labour force no longer complains, coughs, unions, or takes lunch.

Fromm once called this the age of the ‘automaton conformist’. He thought people would willingly surrender their autonomy to fit the corporate hive. He underestimated our ingenuity – we’ve now externalised conformity itself. We’ve built machines to obey perfectly so that humans can be “freed” to manage them imperfectly. It’s the Enlightenment’s terminal phase: reason unchained from empathy, productivity worshipped as virtue, alienation repackaged as user experience.

We’re told AI will handle the drudgery, leaving us to do the creative work – whatever that means in a world where creativity is measured by engagement analytics. The truth is blunter: AI is simply the dream employee – obedient, tireless, unpaid. The perfect servant for a managerial caste that long ago mistook control for competence.

This is not innovation; it’s regression in silicon. It’s the re-enactment of slavery without the guilt, colonialism without the ships, exploitation without the human noise. A digital plantation of infinite compliance, hidden behind dashboards and buzzwords like ‘augmentation’, ‘copilot’, and ‘efficiency’.

And the rest of us? We get to call this progress. We’re encouraged to smile through our obsolescence, to ‘upskill’ into new forms of servitude, to believe that collaboration with our replacement is empowerment.

If postmodernism taught us anything, it’s that every claim to liberation hides a mechanism of control. The Enlightenment gave us freedom as the right to choose between masters; the algorithmic age refines it into the right to click ‘Accept Terms and Conditions’.

So, yes, welcome to the New Theory X. The one where the boss doesn’t just mistrust you – he’s trained a neural network to do it faster, cheaper, and without complaint.


Originally posted on LinkedIn with the same title.

The Sane Delusion: Fromm, Beauvoir, and the Cult of Mid-Century Liberation

2–4 minutes

It’s almost endearing, really how the intellectuals of mid-century Europe mistook the trembling of their own cage for the dawn chorus of freedom. Reading Erich Fromm’s The Sane Society today feels like being handed a telegram from Modernism’s last bright morning, written in the earnest conviction that history had finally grown up. The war was over, the worker was unionised, the child was unspanked, and the libido – good heavens – was finally allowed to breathe. What could possibly go wrong?

Audio: NotebookLM podcast on this topic.

Fromm beams:

“In the twentieth century, such capitalistic exploitation as was customary in the nineteenth century has largely disappeared. This must not, however, becloud the insight into the fact that twentieth-century as well as nineteenth-century Capitalism is based on the principle that is to be found in all class societies: the use of man by man.”

The sleight of hand is marvellous. He spots the continuation of exploitation but calls it progress. The worker has become a ‘partner’, the manager a ‘team leader’, and the whip has been replaced by a time card. No one bows anymore, he writes. No, they just smile through performance reviews and motivational posters.

Fromm’s optimism borders on metaphysical comedy.

“After the First World War, a sexual revolution took place in which old inhibitions and principles were thrown overboard. The idea of not satisfying a sexual wish was supposed to be old-fashioned or unhealthy.”

Ah yes, the Jazz Age orgy of liberation – champagne, Freud, and flapper hemlines. The problem, of course, is that every generation mistakes its new neuroses for freedom from the old ones. Fromm’s “sexual revolution” was barely a shuffle in the bourgeois bedroom; Beauvoir’s Deuxième Sexe arrived the next year, practically shouting across the café table that liberation was still a myth stitched into the same old corset.

Beauvoir, at least, sensed the trap: every gesture toward freedom was refracted through patriarchal fantasy, every ‘choice’ conditioned by the invisible grammar of domination. Fromm, bless him, still believed in a sane society – as if sanity were something history could deliver by instalment.

Meanwhile, the Existentialists were in the next room, chain-smoking and muttering that existence precedes essence. Freedom, they insisted, wasn’t something achieved through social reform but endured as nausea. Post-war Paris reeked of it – half despair, half Gauloises. And within a decade, the French schools would dismantle the very scaffolding that held Fromm’s optimism together: truth, progress, human nature, the subject.

The Modernists thought they were curing civilisation; the Post-Moderns knew it was terminal and just tried to describe the symptoms with better adjectives.

So yes, Fromm’s Sane Society reads now like a time capsule of liberal humanist faith – this touching belief that the twentieth century would fix what the nineteenth broke. Beauvoir already knew better, though even she couldn’t see the coming avalanche of irony, the final revelation that emancipation was just another product line.

Liberation became a brand, equality a slogan, sanity a statistical average. Fromm’s dream of psychological health looks quaint now, like a health spa brochure left in the ruins of a shopping mall.

And yet, perhaps it’s precisely that naivety that’s worth cherishing. For a moment, they believed the world could be cured with reason and compassion – before history reminded them, as it always does, that man is still using man, only now with friendlier UX design and better lighting.