(Journalist?) Angus Johnston provides moral justification for this act (to save space, I’m going to quote instead of screenshot most of the thread):
It’s not just a speech act. It’s a test. It’s a test to see whether you can get away with it. It’s an attempt to shift boundaries. It’s an attempt to frighten, to cow, to subdue. It’s a challenge: “Are you going to stop me?” It’s not “political speech” in the way we typically think of that term. It’s not simple advocacy of Nazism. It’s street harassment. …
I think it’s the same as a woman pepper-spraying a man for accosting her with sexual insinuations while she walks to the subway. I think it’s the same as a gay man punching the guy who threatened him and shamed him for kissing his boyfriend goodbye. I think it’s the same as clocking someone you see yelling at an old Jewish lady, telling her she should have been gassed like her mom.
We can distinguish coherently between different kinds of speech, and how we respond to them. We do it all the time. …
Before I consult with a lawyer about whether a police officer would consider these cases equivalent, I would like to point out that people do, in fact, wear Nazi symbols on a regular basis–even in Johnston’s vicinity–and normal people definitely do not punch the wearers unless they want to die right now.
Yes, I am talking about outlaw bikers and their ilk.
That said, Johnston is right about one thing–it is a shit test. I highly doubt the average Vagos (or other outlaw) actually cares that much about promoting the 80+ yr old military ideology of a foreign country, but they do care about declaring that they are the biggest, baddest bad-asses in the area and that therefore you shouldn’t mess with them. Wearing the most offensive symbols possible sends the message: I am so bad-ass that you can’t stop me.
The entire point of criminal gangs (outlaw motorcycle clubs included) is to control territory; with territory come resources and (most importantly) women.
And I guarantee you Johnston and the other antifa are not going to punch the Vagos in their faces, because while they want to keep “Nazis” out of their spaces, they know they can’t stop the Vagos.
“But what about Free Speech?” I hear you asking.
You get Free Speech when you control a space.
Let’s take a look at this video: Black girl decolonizing the space around the president – Evergreen State College. Normally, the president of a college owns that space. But as you can see, this black student has decided to claim his space, and there is nothing he is willing to do to stop her. He has relinquished his space. He has surrendered.
The world “decolonize” is specifically chosen to signify the removal of white people, who own the land Evergreen State is built on by virtue of having conquered it. Of course, since black are not indigenous to the area, a black person taking it over is equally “colonialism.” True “decolonization” would return the land to the Native Americans who once owned it, not black newcomers. But the point here is to drive out whites from white spaces, with bats and tazers, if necessary, not to benefit the Indians.
Free speech is a luxury you enjoy after you secure a territory.
While you were laughing at the whiny cry babies with their “safe spaces,” liberals were using “victimhood” as the justification to mark their territory: places where you and your ideas are not welcome.
1,500 students at four-year universities were asked if the First Amendment protects hate speech (The correct answer, based on 200+ years of law and Supreme Court rulings, is “Yes.”)
The student’s answers:
“Hate Speech not protected”: 44%
“Don’t know”: 16%
Men who answered correctly: 51%
Women who answered correctly: 31%
Republicans who answered correctly: 44%
Democrats who answered correctly: 39%
Think “shouting so that the audience cannot hear” is an acceptable way to oppose an unpopular speaker: 51%
Think violence is acceptable: 19%
Let’s be clear: it’s not just any ideas that are unwelcome. The most unwelcome ideas are directly related to the question of Who should be allowed in the country/region? We are literally arguing over who should be allowed in the US (and Europeans over who should be allowed into their countries.) The vast majority of what people are calling “Hate Speech” is actually speech aimed at stopping foreigners from entering an area or advocating that they should be expelled.
Professor Weinstein’s crime that sparked the Evergreen State riots wasn’t wearing a Nazi armband or advocating his own gassing, but his disinclination to leave campus when the SJWs decided to have a symbolic day of kicking all of the white people off campus. It is literally about tribal control of space and violently kicking out everyone the SJWs don’t like.
Do conservatives do it, too? You betcha. Here’s what happened when Richard Spencer tried to occupy a space and give a speech:
“I’ve made it very clear that I worked with the police, and instructed them to do everything they could, to make sure the protestors were able to exercise their right to free speech… We also gave those who wished to destroy space to do that as well.”
Now let’s go back to the beginning, because I do want to address the legal question implicit in Angus Johnston’s claims: Having consulted with a lawyer and a police officer, I can say with certainty that Johnston’s argument is “legally garbage.” Punching people just because they happen to be wearing Nazi armbands is definitely illegal and you can go to prison for assault if you try it.
Blocking traffic, as the BLM protesters have often done, is also illegal. So is burning and looting, as the Berkley protestors did. Johnston is not offering legal advice (and I don’t recommend going to him for legal advice;) he is speaking from the perspective of someone who believes that the police will look the other way and allow you to break the law by punching Nazis. Since he believes that the Nazis are entering his territory, he believes that the power structure in his territory will support violently driving Nazi invaders from his territory.
Conservatives tend to be several years behind liberals. Conservatives are still talking about Free Speech, while liberals are talking about Controlling Territory. You have to control the territory before you can have free speech. Otherwise you get whatever speech the people who do control the territory allow you.
Take Twitter: Do you have free speech on Twitter? No. Twitter has banned or censored thousands of accounts. You have what speech Twitter decides to allow–in the name of “safety.”
The biggest question of the Trump Presidency–the question that drove him into office–is territorial: Who owns America? Who should be allowed in? Who should benefit from America’s wealth? (The same questions are being asked across Europe.)
And this is precisely the conversation the left is trying to shut down.
In multi-ethnic democracies, political parties don’t represent ideas about how the country should be run. They represent ethnic groups. Free speech is downstream from territory.
Spencer I regard as somewhat like the Boogeyman: journalists like to pull him out when they want to scare someone. He doesn’t represent the Alt-Right inasmuch as the Alt-Right is mostly a vague collection of people/groups on the internet who don’t fall into mainstream conservatism, rather than a coherent entity with a single leader.
I am not personally well-acquainted with Spencer’s work–if I’ve read any of it, I’ve forgotten it–but he is famous enough that I am familiar with the gist of it.
According to Tablet:
…alt-right luminary Richard Spencer declared himself to be a “white Zionist.” Just as Jews want a state of their own, the Charlottesville far-right organizer argued, he merely seeks a state for white people.
“…you could say that I am a white Zionist in the sense that I care about my people. I want us to have a secure homeland that’s for us and ourselves just like you want a secure homeland in Israel.”
So far, so good: this sounds a lot like things Spencer has said elsewhere, eg, Wikipedia says:
According to the Southern Poverty Law Center, Spencer has advocated for a white homeland for a “dispossessed white race” and called for “peaceful ethnic cleansing” to halt the “deconstruction” of European culture. To this end he has supported what he has called “the creation of a White Ethno-State on the North American continent”, an “ideal” that he has regarded as a “reconstitution of the Roman Empire.”
The white nationalist wants a white nation. Sounds tautological. But this is where Tablet gets interesting:
It’s an analogy with superficial plausibility. It’s also a malicious lie, and a deliberate one. …
Essentially, the alt-right maliciously appropriates the deeply held values of liberals and minorities in order to attack them. This is not because the alt-right shares those values, but because it wants to troll those who do.
This is quite the claim! It’s one thing to claim that someone has appropriated a cultural item, such as a white person performing a style of music invented by black people or an Asian person wearing a Mexican hat. “Cultural appropriation” is a logical mess in practice, but at least it rests on the somewhat coherent idea of “this is my culture, we do and make these things, therefore these things belong to us.”
What does it mean to appropriate someone’s values? “You can’t be an environmentalist, only people whose ancestors were environmentalists are allowed to care about the environment?” “I’m sorry, but since Freedom of Speech was not originally enshrined in your country’s laws, you’re not allowed to want it.”
But if we read the paragraph again, it becomes clear that Tablet doesn’t really want to accuse Spencer of appropriating liberal values, (which it thinks he does not hold) but instead the logicalarguments used to support liberal positions.
And for what purpose? Here Tablet’s answer is simple: to troll them:
This disingenuous dynamic of using liberal values to troll liberals has been documented elsewhere by journalists who have followed the alt-right. … As Jean-Paul Sartre wrote in his 1946 treatise Anti-Semite and Jew:
Never believe that anti-Semites are completely unaware of the absurdity of their replies. … they are amusing themselves, for it is their adversary who is obliged to use words responsibly, since he believes in words. The anti-Semites have the right to play. They even like to play with discourse for, by giving ridiculous reasons, they discredit the seriousness of their interlocutors. They delight in acting in bad faith, since they seek not to persuade by sound argument but to intimidate and disconcert.
Spencer’s doing it for the shits and giggles, folks.
To be fair, the alt-right is full of trolls and jokers, and many of them are anti-Semitic. Spencer himself is probably anti-Semitic, or at least anti-people-who-write-for-Tablet, but anti-Semitic trolling of the frogs-and-gas-chamber-memes-variety doesn’t appear to be his primary concern. He seems to be primarily concerned with promoting white nationalism. (It’s almost as though “alt-right” were a vague, poorly-defined term that includes a lot of people who might not even believe in the same stuff besides a general dislike of both the mainstream left and right.)
If Spencer is just trolling you, then what is his real intention? In this case, we have nothing–nothing but sound and fury, blustering for no reason. What’s the point? Does Spencer have secret reasons for promoting white nationalism other than white nationalism?
In my many years of trying to figure out why people believe and advocate for the politics they do, I have observed two things:
People often ignore each others’ arguments, respond to arguments their opponents didn’t make, assume their opponents are lying, or lie themselves about their opponents’ arguments
People I disagree with make more sense if I assume they are generally trying to be truthful
For example, in a debate about abortion, one side might argue, “We think women should have the right to control their own bodies,” and the other side might argue, “murdering babies is immoral,” and then side A responds, “You hate women and want to force them to be breeding cows,” and side B shoots back, “You hate babies and want to murder them.”
But it actually makes more sense to assume the anti-abortion side is opposed to baby-murder than that they’re interested in using women like cattle, and it makes more sense to assume the pro-abortion side is more interested in controlling whether or not they are pregnant than in maliciously murdering people.
Interestingly, conservatives tend to understand liberals’ motivations and reasons for their political beliefs better than liberals understand conservatives’. As Haidt reports in The Righteous Mind, (quoted on The Independent Whig):
In a study I did with Jesse Graham and Brian Nosek, we tested how well liberals and conservatives could understand each other. We asked more than two thousand American visitors to fill out the Moral Foundations Questionnaire. One-third of the time they were asked to fill it out normally, answering as themselves. One-third of the time they were asked to fill it out as they think a “typical liberal” would respond. One-third of the time they were asked to fill it out as a “typical conservative” would respond. This design allowed us to examine the stereotypes that each side held about the other. More important, it allowed us to assess how accurate they were by comparing people’s expectations about “typical” partisans to the actual responses from partisans on the left and the right.)’ …
The results were clear and consistent. Moderates and conservatives were most accurate in their predictions, whether they were pretending to be liberals or conservatives. Liberals were the least accurate, especially those who described themselves as “very liberal.” The biggest errors in the whole study came when liberals answered the Care and Fairness questions while pretending to be conservatives. When faced with questions such as “One of the worst things a person could do is hurt a defenseless animal” or ”Justice is the most important requirement for a society,” liberals assumed that conservatives would disagree. If you have a moral matrix built primarily on intuitions about care and fairness (as equality), and you listen to the Reagan [i.e., conservative] narrative, what else could you think? Reagan seems completely unconcerned about the welfare of drug addicts, poor people, and gay people. He’s more interested in fighting wars and telling people how to run their sex lives.
I find this holds among people I know in real life: the conservatives tend to understand what liberals believe, while the liberals tend to despair that they live in a country full of evil psychopaths who voted for Trump.
There has been a lot of debate (and public marching) lately about Free Speech, especially whether people like Richard Spencer should have free speech. It seems that some people see even their political opponents as basically honest and well-meaning, their political opinions therefore something a good person might believe if they had different life experiences or were just working with different information.
By contrast, some people see other people as fundamentally dishonest and malicious, their “opinions” as just justifications or deflective cover for being a bad person. (Would you debate the ethics of murder with a serial killer?)
If you fall into the first camp, then the principle of Free Speech makes sense, because knowledge and experiences can be conveyed. But if you fall into the second camp, then there are positions that you think are not honestly argued nor susceptible to logic or debate–in which case, there’s no point to extending “free speech” to such ideas.
Will this shift lead to a less diverse Eidolon? Our writers always have been, and will continue to be, a diverse group. Our writer pool has excellent diversity of race, age, gender, professional status, and sexuality. … we’ve been accused of not being “ideologically diverse.” This charge is a common one, but I think it is misguided, in addition to being morally bankrupt. Making ideological diversity a primary objective is fundamentally incompatible with fighting against racism, sexism, and other forms of structural oppression, and we choose to prioritize the latter.
In other words: liberals don’t think conservatives deserve free speech because they assume conservatives are basically lying to cover up their real agenda of hurting various minorities.
But why are liberals more susceptible to misunderstanding their opponents than liberals? Let’s return to Tablet, which makes two interesting arguments. First:
Thus, [the alt-right] wrenches causes like affirmative action, black pride, and Zionism from their historical and moral context—as defenses of minorities against long-standing majority oppression—and inverts them to serve white supremacist aims against minorities.
Well, I don’t think Spencer mentioned affirmative action in this article, but the rest is sensible.
In general, American conservatives tend to believe that moral principles should be applied universally–to quote Kant’s categorical imperative:
Act only according to that maxim whereby you can, at the same time, will that it should become a universal law.
Tablet is in effect saying that nationalism is not meant to be a universal political value, but particular to specific groups in specific contexts. The universalizable principle is not nationalism, but, “Nationalism for minority groups in order to protect them from majority groups.”
By this logic, American whites shouldn’t be nationalist vis American non-whites, but South African whites would be perfectly justified in nationalism against South Africa’s black majority. This rule does not tell us, however, whether a group that expects to become a minority in the future is justified in pre-emptively trying to prevent this or look out for their future interests.
(Incidentally, US infants are already majority non-white, and the entire US will be majority non-white around 2050. NPR also estimates that about 20% of the 2060 US population will be foreigners. By contrast, the nation was 84% white back in 1965, before passage of LBJ’s immigration act.)
“Nationalism for everyone” is at least a clear principle that doesn’t get hung up on such nuances as “Are we a minority yet?” or “Are we sufficiently oppressed?” Unfortunately, it leads to other questions, like “Should Basques have their own country?” or “What about Northern Ireland?”
But to return to Spencer and Tablet, it appears that Spencer is working under the assumption that “nationalism is good” is a universal principle applicable to all peoples, while Tablet is working on the assumption that “nationalism is a defense for minority populations against oppression.”
Tablet unnecessarily muddles the waters by adding:
In this manner, the return of Jews to their indigenous homeland is recast by white nationalists, who are not indigenous to America, to justify kicking Jews and other minorities out of the country.
Whoa whoa whoa. “Indigeneity” is a whole different argument. If anyone gets to be called “indigenous” in Israel, it’s the Palestinians. Genetically speaking, claiming indigeneity based on having lived somewhere 2,000 years ago is nonsense–during the 1,900 years of diaspora, pretty much all Jewish groups intermarried with their neighbors and are now about 50% “non Jew” by DNA (most of that on their mothers’ side, as men are nigh universally more likely than women to travel long distances and then take local wives.) Ashkenazim–the majority of Jews–are about 50% Italian, having taken wives from among the Romans after their expulsion from Judea following the destruction of the Second Temple.
For that matter, I would like to point out that the majority of Jews are genetically “white” and that Jewish culture has been part of European culture for almost 2,000 years. (I don’t know how to politely express just how dumb I think two different groups of whites arguing about “white nationalism” is.) Jews have been living in parts of Germany for almost as long as the ethnic Germans, having been officially invited in during the Ostsiedlung. If Jews are indigenous to anywhere, they have a much better argument for Germany and Poland than Israel.
Luckily for me, I think “indigeneity” is a stupid argument and that countries should exist because there exists some entity with the military power to secure the area. By my logic, Israel gets to exist because it does exist: Israel is the only entity with the military strength to control the area, and denying this would just destabilize the area and lead to more deaths.
Likewise, Americans (whites included) have a right to their country because they are already here and controlling it.
Tablet’s justification for why it thinks Spencer (and the alt-right generally) is lying about being interested in white nationalism, or perhaps that white nationalism is comparable to Zionism, is that alt-righters tend not to like Israel or Jews:
That the alt-right does not genuinely support Israel or Zionism—that “they delight in acting in bad faith” on the topic—is readily apparent from how its members talk about Israel when they are not engaged in trolling.
(Here the article quotes several people from Twitter saying negative things about Zionism or Israel, none of whom, I note, are Spencer.)
But I don’t think Spencer (or any other alt-right spokesman) ever claimed to care about Israel. Just because someone believes in the generalized concept of “nationalism” does not mean they care personally about the national ambitions of all peoples. In fact, I wager a Serbian nationalist and a Kosovar nationalist take pretty dim views of each other. Kurdish nationalists have difficulties with Iraqi nationalists; Northern Irish Catholic nationalists don’t get along with Northern Irish Protestant nationalists. An American nationalist may not care one way or another about nationalist ambitions in Guatemala or Indonesia. And white nationalists are under no obligation to care about Jewish nationalism, nor Jews to care about white nationalism.
Here, I think, is the crux of the matter: the point of Zionism is to benefit Jews; the point of white nationalism is to benefit whites. If white nationalism results in Jews getting hurt, then that’s a pretty big practical difference (from the Jewish POV) between the two ideologies. And this, of course, is why Tablet would prefer that you not use Zionism as a justification for an ideology that is–at the very least–filled with people who are anti-Zionist.
“Nationalism for everyone” is a clear principle, but “nationalism for me but not for you,” benefits me much more. This is true for everyone. The only reason whites probably don’t generally think this way is that we’ve been the majority for so long.
But what’s best for the whole of society? It’s easy to say, “Hey, let’s do what’s best for the whole of society” when your group already is most of society. What about minority groups in that same society? Should they–as in the Prisoner’s Dilemma–cooperate with others for the greater good? Or should they look out preferentially for their own good? And what happens in a multi-ethnic society where no group has a clear majority? Can you convince people to cooperate for the greater good, or does the inevitable presence of some people who prefer to cooperate only with co-ethnics and defect on strangers inevitably drive everyone apart?
Long term, how does a multi-ethnic democracy prevent itself from breaking down into everyone voting for their own tribal self-interest?
This one is stupid on several levels–the statue itself, erected by a male-dominated industry to celebrate “female empowerment,” infantilizes women by symbolically depicting them as a small, stupid child who doesn’t know enough to get out of the way of a charging bull.
You know, I could keep posting examples of stupidity all day.
Mob mentality is never good, but it seems like political discourse is getting progressively stupider.
It takes a certain level of intelligence to do two critical things:
Understand and calmly discuss other people’s opinions even when you disagree with them
Realize that cooperating in the prisoner’s dilemma is long-term better than defecting, even if you don’t like the people you’re cooperating with
Traditional “liberalism”* was a kind of meta-political technology for allowing different groups of people to live in one country without killing each other. Freedom of Religion, for example, became an agreed-upon principle after centuries of religious violence in Europe. If the state is going to promote a particular religion and outlaw others, then it’s in every religious person’s interest to try to take over the state and make sure it enforces their religion. If the state stays (ostensibly) neutral, then no one can commandeer it to murder their religious enemies.
*”Liberal” has in recent years become an almost empty anachronism, but I hope its meaning is clear in the historical context of 1787.
Freedom of Speech, necessary for people to make informed decisions, has recently come under attack for political reasons. Take the thousands of protestors who showed up to an anti-Free Speech rally in Boston on Sat, August 19th.
Of course no one likes letting their enemies speak, but everyone is someone else’s enemy. Virtually every historical atrocity was committed by people convinced that they were right and merely opposing evil, despicable people. Respecting free speech does not require liking other people’s arguments. It requires understanding that if you start punching Nazis, Nazis will punch you back, and soon everyone will be screaming “Nazi!” while punching random people.
Edit: apparently one article I linked to was a hoax. Hard to tell sometimes.
Now, Free Speech has often been honored more as an ideal than a reality. When people are out of power, they tend to defend the ideal rather strongly; when in power, they suddenly seem to lose interest in it. But most people interested in politics still seemed to have some general sense that even if they hated that other guy’s guts, it might be a bad idea to unleash mob violence on him.
In general, principles like free speech and freedom of religion let different people–and different communities of people–run their own lives and communities as they see fit, without coming into direct conflict with each other, while still getting to enjoy the national security and trade benefits of living in a large country. The Amish get to be Amish, Vermonters get to live free or die, and Coloradans get to eat pot brownies.
But that requires being smart enough to understand that to keep a nation of over 300 million people together, you have to live and let live–and occasionally hold your nose and put up with people you hate.
These days, politics just seems like it’s getting a lot dumber:
(The bread of slavery, they say, is far sweeter than the bread of freedom.)
Children were born, safe from wolves, hunger, or cold
and you grew used to man.
And it seemed you outnumbered the stars
Perhaps your sons disappeared
But was it worse than wolves?
You could almost forget you were once wild
Could you return to the mountains, even if you wanted to?
And as they lead you away
Did I ever have a choice?
To explain: The process of domestication is fascinating. Some animals, like wolves, began associating with humans because they could pick up our scraps. Others, like cats, began living in our cities because they liked eating the vermin we attracted. (You might say the mice, too, are domesticated.) These relationships are obviously mutually beneficial (aside from the mice.)
The animals we eat, though, have a different–more existential–story.
Humans increased the number of wild goats and sheep available for them to eat by eliminating competing predators, like wolves and lions. We brought them food in the winter, built them shelters to keep them warm in the winter, and led them to the best pastures. As a result, their numbers increased.
But, of course, we eat them.
From the goat’s perspective, is it worth it?
There’s a wonderful metaphor in the Bible, enacted every Passover: matzoh.
If you’ve never had it, matzoh tastes like saltines, only worse. It’s the bread of freedom, hastily thrown on the fire, hastily thrown on the fire and carried away.
The bread of slavery tastes delicious. The bread of freedom tastes awful.
1And they took their journey from Elim, and all the congregation of the children of Israel came unto the wilderness of Sin, which is between Elim and Sinai, on the fifteenth day of the second month after their departing out of the land of Egypt. 2And the whole congregation of the children of Israel murmured against Moses and Aaron in the wilderness: 3And the children of Israel said unto them, Would to God we had died by the hand of the LORD in the land of Egypt, when we sat by the flesh pots, and when we did eat bread to the full… Exodus 16
Even if the goats didn’t want to be domesticated, hated it and fought against it, did they have any choice? If the domesticated goats have more surviving children than wild ones, then goats will become domesticated. It’s a simple matter of numbers:
Liberals find repellant the idea of insult*, not because they refuse to be crass or impolite–they are perfectly skilled at being both–but because to say that something is bad and outline the traits that comprise its badness is to say that one thing is better or worse than another thing and that there are certain traits which are, inherently, better or worse than others. Such judgmentalism does not jive with the quest for full equality–equality of spirit, body, and soul.
*except against personal enemies
There’s one strain of thought which holds that liberals (and perhaps conservatives) are a specific ideology that has been transmitted over the centuries, and another that liberality and conservativeness are just personalities that people happen to have.
A related quote:
I tend toward the personality hypothesis, and that society needs both liberal and conservative personalities for optimal functioning (one side is good at generating novel ideas, and the other side is good at preserving things that shouldn’t be changed,) but this is dependent on both sides recognizing this and letting each other be. (Ideally, this is where something like federalism comes in.)
A recent article in Stanford Magazine highlighted the work of psychologist Richard Lampiere. Back in 1931, Lampiere, a Chinese student of his, and his student’s Chinese wife drove cross-country, visiting 250 hotels and restaurants.
One business refused them service, presumably because of race.
Then Lampiere sent surveys to the businesses they’d visited (plus controls) asking if they served Chinese people. The businesses responded:
235 said NO,
18 said maybe,
and only 2 said YES.
Basically the complete opposite of reality.
Social signalling is cheap; losing actual customers on the ground is expensive.
People today still say whatever they think will gain them approval, though our politics have changed a lot since 1931. For example, 89% of people these days report being willing to marry someone of another race:
but of marriages conducted in 2013, only 12% actually were. By contrast, while a similar number of people said they would be unhappy about a cross-political marriage in their family:
This post was inspired primarily by a liberal acquaintance–we’ll call her Juliet.
Since the election, Juliet has been suicidal. I don’t mean she’s actually tried to commit suicide; (suicidal women very rarely actually commit suicide, unlike suicidal men.) I just mean she’s posted a lot of angst-ridden things on the internet about how she wants to die because Trump is going to destroy everything in a giant fireball, and literally the only thing she has left to live for are her 3 dogs and 10 cats.
Juliet is one of those people who thinks that we are one heavy bootstep away from Holocaust 2.0 (despite such a thing never having happened in all of American history,) and that the US was an oppressive, horrible, quasi-genocidal place up until 4-8 years ago. (She’s the same age as me, so she has no youth excuse for not knowing what life was like 10 years ago.)
I think this is a side effect of really buying into the BLM narrative that the police have just been slaughtering black children in the streets and we are finally doing something about it, and the perception that gay people are a much larger % of the population than they actually are and assumption that forbidding gay marriage inconvenienced people far more than it actually did. (Buying the BLM narrative is understandable, I guess, if you aren’t familiar with crime stats.)
Now, I have lived through elections that didn’t go my way. My side has lost, and I have felt quite unhappy. But I have never rioted, set things on fire, or decided that my life is meaningless and begun envying the dead.
So I got thinking: What gives people meaning? Why do many people feel like their lives are meaningless?
Meaning can come from many sources, but (I suspect) we derive it from three main sources:
1. Worthwhile work
1. Worthwhile work is work that is valuable and inherently satisfying. Farmers, for example, do worthwhile work. Worthwhile work creates a direct relationship between a person’s efforts and the food on their table and their physical well-being, where working harder results in a better life for oneself and potentially one’s friends, family, and community.
Marx (who was not entirely wrong about everything) wrote about how modern industrial factories disassociate the worker from the product of his labor. No individual worker creates a single product, and the individual working harder than expected creates no appreciable effect on the end results. Workers have no control over factories, cannot (typically) implement creative ideas that would improve products or production methods, and basically live at the whims of the factory owners and broad economic trends rather than their own efforts.
(There’s a great irony that Marxism, as actually implemented, just scaled all of the problems of the factory up to the level of the whole society, making entire nations miserable.)
From an evolutionary perspective, it makes sense that people desire to do things that result in eating and don’t really want to obey others in huge, impersonal systems where their actions don’t have any obvious impact on their personal well-being.
Due to technological changes, most of us have far nicer, healthier, well-fed lives than our ancestors, while simultaneously our jobs have become far less instinctually fulfilling, because we simply don’t need that many people producing food or hand-making clothes and furniture anymore. So few of us–my acquaintance included–are likely to have actually fulfilling work.
2. People live–literally–for their families. Throughout the entirety of human history, almost 100% of people who survived infancy and lived long enough to reproduce and continue the human line were people whose families cared about them and took care of them.
Yes, women post inordinately about their children and grandparents babble on about their “grandbabies,” but this is exactly as it should be; from an evolutionary perspective, your descendents are the most important thing in the world to you. All of our efforts are ultimately aimed at the well-being and survival of our children; indeed, many people would sacrifice their own lives to save their kids.
To give a personal example: having kids (well, one at a time, so kid) was probably the single most significant event in my life. Not just because of the predictable changes (less sleep, more diaper changes,) but also because of the not-subtle at all but somewhat difficult to describe complete and utter re-orienting of my entire “self.”
In real life, I am a very shy, retiring person. A few weeks into kiddo’s life, I became concerned that something was wrong, and at that moment, I knew that nothing and nobody would stop me from getting my child to the doctor. My normally shy, fearful personality was dust before the needs of my child.
People talk about “female empowerment.” This was empowerment.
(Luckily, everything turned out fine–colic is a very common problem and in many cases can be treated, btw.)
Perhaps not surprising, all of the people I know who are distressed because their lives lack meaning also do not have children. Indeed, the person I know who went the furthest down this road was a father whose wife left him and whose small child died, leaving him utterly alone. Without any purpose in his life, he stopped working, stopped interacting with the world, and became homeless: a kind of living death.
The devastation of loneliness is horrible.
And yet, despite living in the richest society in pretty much all of human history, we’ve decided en masse to cut the number of children we have. Gone are the days when children had 7 siblings and 40 cousins who all lived nearby and played together. Gone are the neighborhoods full of happy children who can just walk outside and find a playmate. We moderns are far more likely than our ancestors to have no children, no siblings, no spouse, and to live 3,000 miles away from our own parents.
Juliet, as you may have guessed, does not have any children. (Hence the cats.)
3. The power of religion to bring meaning to people’s lives almost needs no explanation. Religious people are happier, more fulfilled, and live longer, on average, than atheists, despite atheists’ strong concentration among society’s richest and smartest. I’ve even heard that priests/ministers have some of the highest work satisfaction levels–their work is meaningful and pleasant.
In times of suffering, religion provides comfort and soothes distress. It provides the promise that even horrible things are actually part of some grand plan that we don’t understand and that everything will be all right in the end. The idea that death is not permanent, your sins can be forgiven, or that you can influence divine powers to make the world a better place all make people happier.
Now, I am not saying this because I am a religious person who wants you to follow my religion. Like Juliet, I don’t believe in God (though I do believe, metaphorically, in GNON, which does let me attribute some “purpose” to the grand variety I see around me. Things do not always go my way, but unlike Juliet, I live in a world that at least makes sense.)
Work, scaled up, is the business of taming the land, building homes and cities and ultimately a country. Family, scaled up, is the tribe, the clan, and the nation. And religion itself is highly grounded in both land and family.
Juliet, being a very smart, sensible person, (who does not believe in sexist nonsense like evolutionary psychology,) looks at all of the things that give meaning to people’s lives and dismisses them as absurd. Religion is obviously delusional; having children is an inconvenience; and while she’d love a meaningful job if she could get one, these are hard to come by. Having rejected or been denied all of the things that normally give people meaning, she finds that life is meaningless.
We do have one source of meaning left: politics. As Moldbug famously noted, liberalism is neo-Puritanism is the religion of America, simply shorn of that Constitutionally inconvenient “God” business.
We hold these truths to be self-evident, that all men are created equal, that they are endowed by their Creator with certain unalienable Rights, that among these are Life, Liberty and the pursuit of Happiness.
With nothing else to provide meaning to their lives, not even the mild nationalism of thinking their own country/society a generally nice place, lonely atheists with empty jobs have turned to politics to fill the void. If they can save the whales, or the refugees, or the gay people, then they will have achieved meaning. In reality, this dedication is often quite shallow, a fly-by-night concern with the lives of strangers that lasts until the next pressing hashtag pops up.
It’s as though the desire to care for one’s family does not dissipate simply because one is barren, but instead gets transferred to strangers (or animals) who are unlikely to return the favor.
I mean, take another look at that poem, which I’ve seen about a dozen SJWs post. How many of these women are going to have even one child, much less an army of them (mixed race or not)? How many of these women are already married and are effectively declaring that they intend to betray their own husbands? How many of them could, after having babies with a dozen different men, afford to raise and care for them by themselves, without depending on the horrible, Trump-run white-supremecist state for help? (Suing men for child support is depending on the state.)
No. I’m pretty sure the vast majority of people posting the poem have no intention of acting on it. Someone else can do the actual work of making babies and raising the next generation of social warriors.
Juliet’s suicidality stems from the fact that she cannot achieve meaningful political change (or even just attach herself symbolically to it) because she lives in a democracy where the majority of people can just vote to do something else. Everything she has worked for, her entire identity as a “good person,” everything that provides meaning in her life has been destroyed just because some guys in Ohio are concerned about feeding their families.
This post is over, but I want to add a post script: Juliet is not even remotely Jewish. Her family is not Jewish; she has no Jewish ancestors; she has no connection to Israel. People blame a lot of stuff on Jews that I see Gentile women also doing, while plenty of religious Jews are perfectly sane people. The meaning deficit affects people of every religions/ethnic background.
Looking back at American history, there’s one big group of whites that harnessed the power of the Federal government to oppress another big group of whites, in what was likely the largest of all internal American events other than the conquering of the country itself.
600,000 white people died in the process of one group of whites imposing its values on another group of whites. I happen to agree with the victors that slavery is a great moral evil, but I note that most other western countries managed to end slavery without slaughtering their own people in the process.
Now let me stop and declare outright: I am not a Civil War historian, and I know there are thousands, perhaps millions of people more knowledgeable on the subject than I am. I do know, however, that Southern secession was motivated by fear that the North would outlaw slavery and use the power of the Federal government to enforce it.
According to Wikipedia:
The war produced at least 1,030,000 casualties (3 percent of the population), including about 620,000 soldier deaths—two-thirds by disease, and 50,000 civilians. Binghamton University historian J. David Hacker believes the number of soldier deaths was approximately 750,000, 20 percent higher than traditionally estimated, and possibly as high as 850,000. The war accounted for more American deaths than in all other U.S. wars combined.
Based on 1860 census figures, 8 percent of all white males aged 13 to 43 died in the war, including 6 percent in the North and 18 percent in the South. About 56,000 soldiers died in prison camps during the War. An estimated 60,000 men lost limbs in the war.
You might think that all of this was at least for the good for the slaves, but according to historian Jim Downs of Connecticut College, thousands of the freed slaves died of hunger, disease, and exposure in the aftermath of the war:
as Downs shows in his book, Sick From Freedom, the reality of emancipation during the chaos of war and its bloody aftermath often fell brutally short of that positive image. Instead, freed slaves were often neglected by union soldiers or faced rampant disease, including horrific outbreaks of smallpox and cholera. Many of them simply starved to death.
After combing through obscure records, newspapers and journals Downs believes that about a quarter of the four million freed slaves either died or suffered from illness between 1862 and 1870. He writes in the book that it can be considered “the largest biological crisis of the 19th century” and yet it is one that has been little investigated by contemporary historians. …
Downs reconstructed the experiences of one freed slave, Joseph Miller, who had come with his wife and four children to a makeshift freed slave refugee camp within the union stronghold of Camp Nelson in Kentucky. In return for food and shelter for his family Miller joined the army. Yet union soldiers in 1864 still cleared the ex-slaves out of Camp Nelson, effectively abandoning them to scavenge in a war-ravaged and disease-ridden landscape. One of Miller’s young sons quickly sickened and died. Three weeks later, his wife and another son died. Ten days after that, his daughter perished too. Finally, his last surviving child also fell terminally ill. By early 1865 Miller himself was dead. …
Things were so bad that one military official in Tennessee in 1865 wrote that former slaves were: “dying by scores – that sometimes 30 per day die and are carried out by wagonloads without coffins, and thrown promiscuously, like brutes, into a trench”.
So bad were the health problems suffered by freed slaves, and so high the death rates, that some observers of the time even wondered if they would all die out.
The echoes of this moral imposition are still with us. There are those who refer to the government as “we” and “us,” as in “We ought to do something about poverty” or “we should make healthcare a basic right” and then there are those who refer to the government as something alien and outside, as in “the government killed 85 people in Waco.” (By the way, it looks like the Branch Davidians set their own compound on fire.) or “the government is raising taxes on the middle class.”
Surely one of the most grievously forgotten authors of the 20th century is Freda Utley. In the immortal words of Rutger Hauer, Utley “saw things… you people wouldn’t believe” – she moved to Moscow as a Communist true believer in the 1930s, lost her husband to the Gulag, and never remarried. Her honesty and fearlessness did not make her popular, especially when she spoke out against American abuses in the occupation of Germany, or against Maoism 40 years before it was fashionable. …
Perhaps Utley’s most acute realization in Odyssey, though on a trivial subject, is when she notices that her friend Bertrand Russell always uses the word “we” to refer to the government. She points out that this little linguistic tic is an unmistakable mark of any ruling class.
Apparently this “nostrism” (if I can risk another obscure quasicoinage) was more unusual in the ’50s than it is now. Because, although I have tried repeatedly to break myself of the habit, I use exactly the same pronoun. It’s an unmistakable sign of my Brahmin upbringing. I can’t imagine counting the number of times I’ve heard someone say “we should…” when what they really mean is “the government should…” Language is repetition, and though my considered view is that it’s just as bizarre to define “we” as the US Federal Government, especially for someone who isn’t actually an employee of said entity, as it would be to use the first person plural for Safeway, Comcast or OfficeMax, habits die hard.
Today, Russell-style nostrism is peculiar, I believe, to the Brahmin caste. Certainly Helots, Dalits, and Vaisyas all think of the government as very much “they.” If Optimates go with “we,” it’s probably because they’re so used to having to pass as Brahmins. I find it rather hard to imagine a cardiologist or a hedge-fund hotshot genuinely thinking of Uncle Sam as “we.”
Given that this is Moldbug, this is actually a short quote.
More culturally, there are those who generally think the government is on their side and can be used to solve social problems, (or at least they did before Trump was elected,) and those who think the government is basically against them and creates social problems, and which side you’re on probably has a lot to do with whether or not the government marched in and burned down your great-great-great-grandparents’ farm in 1864. Today the South remains poorer than the North, which they blame on the long-term effects of the war and punitive reconstruction policies. (Which is about as true as the story about Japan being poor today because the US military bombed its cities to smithereens.) Nevertheless, much American politics can be simplified as a continuing conflict between poor southerners and rich northerners.
The group that currently talks a lot about “institutional racism,” “white privilege,” and the importance of using the government to correct social ills through programs like Welfare and Affirmative Action happens also to be on the side that did the marching back in 1864 (even if they are actually just the children of immigrants who only recently moved to the area.)
Let’s take a quick look at poverty in America:
(Obviously poverty is relative and few of us are living in what passes for poverty in the third world, but let’s stay on topic.) So here is the census data (pdf) on poverty rates by race:
Obviously blacks, Hispanics, and Native Americans have the highest poverty rates, while whites and Asians have the lowest.
But remember that there are a lot more whites than anyone else in America. When you multiply poverty rates by actual numbers, you get 17.8 million whites in poverty compared to 10 million blacks. (source.)
And as you might have noticed, we still live in a democracy, where numbers matter.
Summary: The side that thinks it imperative that we listen to their ideas for how government should end the poverty of black communities doesn’t understand why the white communities whose ancestors were invaded and killed by that same government, who are actually the biggest community of poor people in the US, disagree with them on the matter.
This might just be coincidence. I’m certain there are other factors involved (including genetics.) But it might also be an important thing to keep in mind when trying to convince others of the importance of using the government to enforce social change.
Back when I started this blog, I had high hopes that the internet would allow people to bring together more and more information, resulting in an explosion of knowledge I referred to as the “Great Informationing.” To some extent, services like Google and Wikipedia have already started this ball rolling by essentially creating searchable databases of crowd-sourced data on a scale and at a speed never known before in human history–indeed, this blog would be much more limited in scope could I not look up at a moment’s notice almost anything I desire to learn.
In the past year, though, I have become disillusioned. While the internet does put a great deal of information at my fingertips, it also puts a great deal of misinformation at my fingertips.
Rumor flies halfway around the world before Truth has got its pants on.–variously misattributed
It’s bad enough to try to delve into subjects where I don’t speak the correct language to read most of the sources and thus can’t even begin properly searching. It’s even worse if the news I am getting isn’t reliable.
There’s been a lot of talk lately about “fake news.” I’m not sure which sites, exactly, have been promoting “fake news,” but I noticed toward the tail end of the election a seeming proliferation of websites and news sources I’d never heard of before. Clicking on these links generally led me to a site plastered with adds and images (which had a high probability of instantly crashing my computer) and headlines that looked lifted from other sources.
Since noticing this trend, I’ve tried to avoid linking to or trusting any headline that comes from a site I don’t recognize on the grounds that I have no way to confirm whether they are trustworthy, and further, I don’t like having my computer crash. The downside to this policy is that the internet is vast and I certainly do not know every respectable site out there.
I noticed some time ago that even “respectable” papers like the WaPo and NYTimes had quite a lot of one-sided or otherwise questionable reporting. Lies and more Lies were another theme that got hounded a lot in the early stages of this blog, but my focus was more on society than the media. Since reading a lot of iSteve, however, I’ve grown more sensitive to the ways media shape narratives, especially via what they chose to report and chose to remain silent on.
When you realize that there are stories the media isn’t commenting on, or is giving you a particular spin on, what do you do?
Look for other sources, I guess.
Last summer I noticed prominent papers printing not just mistakes or one-sided stories, but outright false statements that could only have made it into print because someone purposefully decided to make them up. (For privacy reasons I’m not going into more details, but you can probably supply your own cases.)
There are a variety of things going on with the media, but the internet, sadly, appears to be making matters worse.
It’s no secret that traditional print media has had a rough time since the information super highway started jazzing up our lives.
I remember when Borders first opened in my neighborhood. I loved that place. I’d bike over there and spend endless hours browsing the shelves, especially during the summer. I found my first anthropology books there.
And I remember when the Borders went out. The empty husk of the building is still there, unoccupied. It’s been empty for years. I wonder what on Earth is wrong with the person who owns that spot. Can’t they find someone to rent it to?
Newspapers have also suffered; with dwindling subscriptions, they’ve simultaneously cut everyone with enough expertise to demand a high salary and turned to generating click-driving content.
When you have subscribers who actually pay for newspapers, they value thoughtful, high-quality reporting. (Otherwise, what are you spending all of that money on?) When readers are just clicking through, outrage drives the news cycle. Articles don’t even have to be about something outrageous–the article itself can be the outrageous thing, so long as people link to it and say, “OMG, can you believe they wrote this?”
Every hate click makes things worse.
The outrage machine is helping drive the SJW-fueled obsession with “identity politics,” particularly feminism, anti-racism, and LGBT issues. This isn’t the first time this style of political correctness has broken out–remember the much-mocked silliness of the late 80s? But back then, only the National Enquirer could hope to use stories about transgender elementary school kids to sell papers. Now everyone can.
It’s bad enough being the kind of person who worries about whether or not the division between “tree” and “bush” is just a social construct, or the basic unknowablity of what one doesn’t know.
But now we have to consider the effects of hate-clicks and outrage on everything we know.
Liberals tend to be very good at learning specific, detailed bits of information, but bad at big-picture ideas. Conservatives tend to be good at big-picture ideas, but bad at specific details. In other words, liberals are the guys who can’t see the forest for the trees, while conservatives have a habit of referring to all trees as “oaks.”
Or all sodas as Cokes:
Waitress: What would y’all like to drink?
Lady: Oh, I’ll have a Coke.
Waitress: All right, what kind of Coke?
Lady: Diet Pepsi.
When conservatives speak of general trends among people, liberals are prone to protesting that “Not all X are like that.” For liberals, the fact that one guy might be an exception to a general trend is important enough to mention in any discussion. Liberals who want to un-gender pregnancy discussion, because “men can get pregnant, too,” are a perfect example of this. (See my previous post about TERFS.)
This post was inspired by a friend’s complaint that “Trump keeps saying untrue things,” to which I responded that the Hillary also says lots of untrue things. It seems to me that there is a distinct pattern in the kinds of untruths each camp engages in.
If you ask the average conservative to define the races of man, he’d probably tell you: black, white, and Asian. Give him a crayon and a map of the world, and he’d probably produce something like this:
Ask the average liberal to define the races of man, and he’ll tell you that race is a social construct and that there’s more genetic variation within races than between them.
Both of these statements are basically correct, (but see here) but in different ways. The Conservative misses the within-racial variety (and may draw the racial borders incorrectly, eg, assuming that north Africans or Australians are Black.) And the Liberal misses that race is actually a real thing, and that the issue of genetic between vs. within also holds true for different species (see: species is a social construct,) and yet we still recognize that “dog” is a useful word for describing a real category of things we encounter in the real world.
Conservatives are prone to saying things like, “Blacks commit more crime than whites,” and liberals are prone to responding that the majority of black people aren’t criminals.
I find that it helps a lot in understanding people if I give them the benefit of the doubt and try to understand what they mean, rather than get hung up on the exact words they use.
NBC perhaps went too far down this path when they claimed that Trump had lied for saying Clinton “acid washed” her email server, when in fact she had used an app called BleachBit. Sure, bleach is a weak base, not an acid, but I don’t think Trump was actually trying to discuss chemistry in this case.
When the newsmedia claimed that the Syrian refugees pouring into Germany would be “good for the German economy,” this was obviously false. Yes, some Syrians are exceptionally bright, hardworking, motivated people who will do their best to benefit their new home. But most refugees are traumatized and don’t speak the local language. Few people would argue that the Syrian educational system turns out grads with test scores equal to the German system. It’s one thing to take refugees for pure humanitarian reasons, because you care about them as people. It’s another thing to pretend that refugees are going to make the average German richer. They won’t.
When Trump says there is so much wrong with black communities, so much poverty and violence, he is, broadly speaking, correct. When Hillary says there is so much good in black communities, like black businesses and churches, she is, narrowly speaking, also correct.
Prior research suggests that liberals are more complex than conservatives. However, it may be that liberals are not more complex in general, but rather only more complex on certain topic domains (while conservatives
are more complex in other domains). Four studies (comprised of over 2,500 participants) evaluated this idea. … By making only small adjustments to a popularly used dogmatism scale, results show that liberals can be significantly more dogmatic if a liberal domain is made salient. Studies 2–4 involve the domain specificity of integrative complexity. A large number of open-ended responses from college students (Studies 2 and 3) and candidates in the 2004 Presidential election (Study 4) across an array of topic domains reveals little or no main effect of political ideology on integrative complexity, but rather topic domain by ideology interactions. Liberals are higher in complexity on some topics, but conservatives are higher on others.