Tag Archives: Social Justice

Lockdown Hell: Altruism Instantiated (Part ONE)

One of the many interesting aspects of the unprecedented and disturbingly open, unabashed, and undisguised unconstitutionality being foisted upon the American public during the fabricated coronavirus crisis, is the novel iteration of the western sociopolitical zeitgeist, altruism. Altruism, in a nutshell, in its sociopolitical context, is the State-forced sacrifice of those deemed “privileged” to those who are deemed “under…or un-privileged”. This of course contradicts the very notion of “privilege” in that it by definition makes the “unprivileged” the greatest beneficiaries of the State’s coercive power, and the “privileged” the greatest victims…which renders the categories quite ironic, in that they are, in actuality, opposite. The ‘unprivileged” are significantly luckier than their privileged counterparts. But don’t strain your mind or credulity by attempting to square that circle. It cannot be done. The ethics of altruism are based on collectivist and determinist metaphysics which are by nature utterly irrational, and therefore in actuality inscrutable, which is why under the authority of the government agents of altruism you are not called to understand anything they say, but to simply obey. They are the enlightened philosopher kings, you are the unwashed barbarian masses. Comply or die. That’s the sum and substance of your usefulness to them and the total value of your existence, period.

When interpreting the categories of “privileged” and “unprivileged” according to our State overlords, we must understand that these, again, are ideas which are rooted in the inscrutable metaphysics of determinist collectivism, and consequently are interpreted according to mystical and thus fundamentally obscure notions, yet paradoxically they are quite  hyper-specific when physically dictated. At any rate, the general description is that being “privileged” or “underprivileged” has absolutely nothing to do with the “why” but only the “what” of human existence. In other words, WHY someone is categorized as “privileged” or “unprivileged” is simply “because they are”.  And by this I mean that it has nothing at all to do with the volitional choices and subsequent actions of the individuals so classified, or those related to the individuals so classified, such as parents or friends, with whom the “privileged” or “unprivileged” individuals may have been in some manner meaningfully related and thus so influenced. It has everything to do with one’s root existential state. That is, if you are “unprivileged” it is because you were born that way, and vice versa. “Privileged” and “unprivileged” is a product of your nature. That’s it. Thus, there isn’t anything you can do to manifest or could have done to prevent or ensure this natural condition. This is precisely why the State must implement equality and equity by force (legalized violence), and cannot rely upon citizens to work out their differences by their own choices and actions. No action or choice can change one’s very nature, for all actions and choices are a product of that nature, and thus all actions necessarily affirm and reinforce one’s “privileged” or “unprivileged” status. At the same time, ironically, or perhaps contradictorily, there is a sense of absolutist ethics which are secondary to the ethical primary of altruism, and these ethics are known as “social justice”, which is imbued and implied by one’s existential status as either “privileged” or “unprivileged”. The “unprivileged” are victims of some great and terrible injustice which though could not have been avoided as it is a function of their nature and not of any volitional action or consequence on the part of themselves or others nevertheless entitles them to ALL the legal benefits the State has the violent power to grant them in the interest of “social justice”, which again is the notion of existential and universal equality, which of course can never be achieved because the distinction between “privileged” and “unprivileged” is ALREADY, a-priori, itself existential and universal. Now, concordantly, the “privileged” are the evil perpetrators of all the injustice to which the “unprivileged” are so tragically subjected, and thus must be “held-accountable” and forced at State-gunpoint to “pay their fair share” in the interests of universal equality, despite the fact that there is no choice nor action which could have prevented the “privileged” from exploiting those who are “unprivileged”, or which could have prevented the “unprivileged” from actually becoming “unprivileged”, or themselves from becoming “privileged” in the first place…because, again, both groups are simply born that way.

And here again we see the inscrutable nature of collectivist metaphysics roaring to the forefront today with predictably disastrous consequences…those disastrous consequences being the complete undermining of the American Republic and the plenary and indefinite suspension of constitutional law, not to mention the irreversible and alarmingly substantial diminishing of the economy and faith in the nation on the whole in service to the “protection” of the public from the latest contrived boogeyman, but this one a phantom, which is supposed to be even more scary, called coronavirus. Once again do not try to apprehend the reasons, do not try to interpret or discern the meaning behind the actions of your government overlords, for it is not yours to know, because it is not you who has been given the “grace to perceive”. For that is reserved for those who have been called to rule. For you, on the other hand, it is forever a cloud of steam in your fist. The metaphysics of collectivism and the concordant ethics of altruism require only your submission. The “unprivileged” are required only to receive, the “privileged”, to sacrifice.

But which one are you?

Now that is a very interesting question. And the answer is predictably enigmatic, as I’m sure you understand: it depends. In the meta, you are both and neither…it is subjective, it is fluid. In context however it is terrifyingly empirical, objective, and corporeal.  And as we are talking about the manufactured coronavirus crisis, here I can provide a much more specific answer. Which I will do in part two.

END part ONE

Collectivizing Virtue: The neo-Marxist scourge of political relativism

To qualify virtue is to collectivize it. Thus, it becomes not a virtue, but a prison for the individual; an evil; a tyranny; a siren song for the immutable socialist desire for the abject destruction of the Self. Qualified virtue is only virtuous when it conforms to collectivist identity politics. It has no meaning, in other words, beyond the imperious authority of those who determine the plenary worth of human beings according to group identity, which is about as callow and subjective a marker as can be devised. But no one has or will ever accuse the socialists of being ethically or politically imaginative: “White man, bad. Brown man, good.”—which has a “Me, Tarzan. You, Jane,” sort of ring to it—is pretty much the extent of things. And this is intentional. The more remedial your ethics and your politics, the easier it is to get people to murder for them.

An example of qualifying virtue is the Western neo-Marxist political trope of “social justice”. You see, to claim distinct versions of a broad, and I would argue, a priori, virtue like Justice is of course to divide it…to make it mutually exclusive of itself. There is no such thing as justice qua justice. It ceases to be foundational to human existence, itself, but merely a cursory function of polictics. For example, in today’s neo-Marxist politics of the left, justice isn’t really justice until after its been qualified according to one’s collective identity based primarily on race. Justice is a function of politics, you see, not the other way around. Justice is soley determined by those who claim the authority to decide who is virtuous and who is not according to skin color (and to a marginally lesser extent, their sexual orientation and their religion; their IQ, gender identity, and even in some cases their weight—“fat shaming” being a modern, neo-Marxist imprecation leveled against anyone who dares assert that being overweight is in general neither healthy nor attractive…which, it isn’t).

It is completely mendacious—entirely politically self-serving—to claim that there is a meaningful distinction between justice for the individual and social (collectivized) justice. Justice is an ethical premise, and thus is rooted in the individual, not in categories of individuals, In other words, it begins and ends with the individual—with the Self—and applies thus to groups only insofar as they are groups of individuals. To collectivize justice then is to cut out the individual entirely from its scope and influence and turn it into a political weapon. Trust me, when any white, cisgendered man who doesn’t have some kind of “in” with the politcal left (as a hedge against the “original sin” of his being born white and straight) hears the words “social justice” he knows he’s in trouble. He knows that it means the opposite of justice for him. It means that justice is nothing more than a scapegoating of his race and sexuality and a call for his destruction. This makes justice, as far as it can apply to him, an existential threat and totally evil. He knows that a justice which declares him existentially unjust because he happens to have been born white and straight is an entirely subjective version of the virtue and cannot possibly, under any circumstance, be actually just. “Justice” in the contextual, collectivized, and socialist sense is nothing more than another terrible and terrorizing political irony, like “equality” or “compassion” or “gun control”.  But don’t let yourself be fooled. This impostor of justice known as “social justice” serves no one, regardless of whatever arbitrary collective identity one happens to possess. It is merely another iteration of political propaganda meant to lure humanity into the clutches of an authoritarian ruling class. No one is safe. You can tell yourself all you want that the white man is finally getting his comeuppance, but it is a very tight race between all of us. The margin is razor thin. One single documented commission of wrongthink by the black man and soon he will find himself not so black after all. In other words, anyone who dares stray from the path set for them by their neo-Marxist overlords is white.

And thus we have the dirty little secret: it isn’t white people the neo-Marxists hate, its individuals. You, no matter what your color, orientation, or creed, are a threat to the ruling class on the left (and to some extent even the right…for they are both collectivists at their philosophical root). Because you think as a single, self-aware agent—as a natural, existential “I” and not a “we’—you must be utterly subordinated to the socialists who shall govern you.

Summary and conclusion:

Contextual justice, like “social justice”, is like contextual morality—a fundamental contradiction in terms. “Contextual justice” obligates the foundational ethical premise of Justice to a subjective standard outside itself. This contradicts justice because it means that Justice is no longer the reference for what is truly just. The reference for justice becomes the capricious political category of “group identity”, which strips individuality and thus individual will and action from the virtue of Justice entirely, and makes how one is or is not declared just merely a function of whatever group into which the politcal ruling authority has placed him. Justice then no longer serves the individual but the ruling class—who in turn serve only themselves by appealing to some absolute, yet abstract, transcendent, and ethereal Collective Ideal of which they represent the earthly incarnation. The ruling authority decides who has existential value and requisitely metes out “justice” simply on the basis of what color someone happens to be, or how much money they make, or what sexual partners they prefer, or what religion they are, and so on.

To qualify virtue, like “Justice”, is to pit it against itself, and this necessarily enslaves man, the individual, to the subjective, contextual, collectivist reference by which virtue is now to be measured. Man no longer has a natural birthright to justice but instead finds himself enslaved to some fickle collectivist brand of it.

For the neo-Marxists on the left, the key it seems to delivering justice is to implicitly deny that real Justice actually exists at all.

END

Equality, Social Justice, and the Inverse Corollary of Existence to Identity

Since existence between objects is relative–that is, movement between two or more objects in a vacuum (of space) means that depending on how an observer chooses to measure the relationship, either object at any given time can serve as the reference for said measurement–the only thing which can be said to be fundamentally equal between objects is their existence.

Now, before I go any further, and before one of my many philosophically astute readers observes and comments upon the inevitable rational dilemma involved in taking “existence” as the metaphysical primary to its logical conclusion, let me provide you with the following disclaimer:

I submit that existence isn’t actually the metaphysical irreducible–that honor is reserved for “ability”.  The ability to exist (which really has its foundation in the ability to conceptualize existence), in other words, must precede existence.  But for the purposes of this article, and to use a concept that is more readily understandable and familiar to most people, “existence” as the assumed foundational metaphysic is acceptable.  In any case, whether we assume “existence” or “ability” as the metaphysical primary does not significantly change the argument within the specific context of this article.

Moving on…

Now, what I mean by “the only thing equal is the existence of the respective objects” is merely that the being–the IS–of object A is equal to the being–the IS–of object B.  This is due to the fact that objectively, and necessarily, each object, empirically apprehended, must be said to possess absolute existence.  In other words, each object is not an amalgamation or an integration of existence and NON-existence, for this would constitute an impossible contradiction.  Because the objects exist, they cannot, by definition, NOT exist in any measure.  You cannot integrate a NOT with an IS; and since clearly each object IS, then they are by no means any value of not.  And further, because there can be no such actual thing as nothing–for nothing, by definition, cannot be something–each object must be entirely, infinitely, and categorically something.  Put another way: each object must have existence, and they must have it absolutely.  And since the existence is in equal measure absolute, or infinite, there is absolute, or infinite, equality between the two objects.

This is validated by the fact that there is no way to observe a distinction between each object’s relative and respective existence, for all we can say about existence is that it is relative, which in no way mitigates or limits existence as the absolute metaphysical primary.  (On the contrary, I would argue that in order for existence to be relative, it must be infinite…it must be absolute and limitless; and the the contradiction is only ostensible, not actual.)  The identity distinctions between objects are based upon the premise that they each possess absolute existence first, in order that they can then be defined (conceptualized) relative to one another.  In other words, existence must precede any relevant application of relativity.

To put this in simpler terms, we can say that the moon, for example, absolutely exists, and likewise the apple.  One cannot be said nor measured to exist in a greater or lesser degree than the other.  “Lesser” and “greater” are concepts which require relative distinction, which is only relevant if the objects exist first in order that distinctions, which then are relative, can be made.  In other words, the relativity of existence is predicated upon existence, itself.  And…well…at the very least, relativity and existence are corollaries.

Because of the fact that existence between objects is utterly equal to an infinite degree, any attempt to apply equality beyond the application of the truth that both object A and object B exist, and this infinitely, and therefore literally, and unambiguously and, in the literal sense, indistinctly, is a gross logical fallacy.  The reason for the logical fallacy is as follows:

The absolute existence of object A demands that it, by definition, is simultaneously absolutely not object B, and vice versa.  As object A and object B have utterly equal (even, identical, really…but that’s another, even more nuanced article) existence, they are also simultaneously infinitely distinct from one another.  What this means is that these objects are infinitely different once we concede their absolute existential equality.  A succinct way of putting it is:  as their existence is infinitely equal, their identity is infinitely distinct.   Their identity is distinct to the same infinite degree as their existence is equal.

This is why any attempt to cultivate “social justice” based upon “equality” of individuals (a contradiction, since “social” is a collectivist, not individualistic, philosophical ideology) must fail.  It is rooted in the false notion that there can be an equality of identity, and not existence.  The notion is false because it violates the Law (as postulated by myself) of Existence as Inversely Correlate to Identity:  If A is itself absolute, it is likewise and simultaneously absolutely not B.  Or, stated more abstractly:

Where A(Existence) = B(Existence), A(Identity) ≠ B(Identity)

Practically applied, what this means is fairly obvious:  I (for example) am not you and you are not me–our identities are infinitely distinct.  We are each One…we are absolutely ourselves whilst being absolutely NOT each other, which makes us infinitely individual at the most basic level: existence; and only here, at existence, is equality rationally applied to society.  And by this I mean that equality simply means that one individual in society may not deny the other individual the right of pursuing his/her own life as he/she chooses and is able as an extension of their infinite existence.   And thus this individual, distinct, existence, being  ipso facto and therefore necessary, must be both True and Good.  And therefore pursuing such existence as one chooses–also by virtue of being the only one who possesses the singular frame reference of Self, absolutely, from which to manifest his or her life, and thus CAN be the only one who can rationally choose how to manifest his/her own life–can only be considered an explicit right.  Equality cannot mean that one individual has the right to impose his own, or a collective’s, wholly abstract standard of “equality’ upon a society of individuals.  For this (irrationally and contradictory) subordinates the absolute individual to the “group”, contradicting his/her existence entirely.  Which means that instead of making individuals equal, “social equality” denies them entirely.  And once individuals are denied, there is no frame of reference for either “social” or “justice” or “equality” at all.  Once the individual is eliminated from the existence equation, there is no way to define existence in the first place.  And without existence, you have no relative relationship between people or objects; and without those, there are no distinctions.  And without distinctions, there are no definitions, no concepts, and no values.  And without definitions, concepts, and values, there is no reality.

Because I am infinitely me and infinitely not you, how we express ourselves within the environment –being an extension of our unique individual Selves–must also be infinitely different.  But to demand “society” to give us equality of resources in the hopes of fostering an equality of outcomes is logically untenable.  Giving equal amounts of resources to distinct individuals, who are distinct at the the the most basic level, their identity, cannot possibly create equality in any practical sense because equality is not about identity, and doesn’t belong to it.  It is not about how we express our utterly unique and distinct Selves upon the earth.  Rather, equality is about existence.  Or, more formally, t is about sharing the same fundamental metaphysical absolute: existence.

And how do we exist?

As individuals.

And individuality is how we apply and express ourselves upon the environment.  The way we express ourselves, practically, or socially, is via not our existence but via our identity; that is, via that  which we are as infinitely and always distinct from that which we are not.  And in the “social” sense, what we are NOT…is other people.  We are NOT, then, the GROUP.  Because if we are the group, then we are not ourselves…in which case, we loose our identity, and thus the idea of “group”, or “society”, or “justice”, or “equality” (in the false collectivist sense) becomes entirely, and ironically, irrelevant.  You cannot advocate the equality of individuals without also advocating the identity of: “individual”.  And once there are no individuals, there is nothing to make “equal”, in the social sense.  And thus, the only way to make individuals “equal” in the social sense is to destroy that which makes us equal in the real sense (the rational, efficacious, moral sense): our existence.

And this is why all forms of collectivism (e.g. fascism, communism, socialism, religious gnosticism) will always destroy humanity, and horribly, violently so.  Collectivism can never prosper humanity because it fundamentally denies the REALITY of humanity. 

Now, this is all, of course, merely the petals on the flower of metaphysics; and also, it’s really important to understand that “existence” as a metaphysical primary breaks down spectacularly once we climb several rungs deeper into the ontological discussion (but not in a way that necessarily effects the veracity of this article’s assertions or its conclusions, I submit, as I mentioned in my disclaimer, above).  Nevertheless, the discussion of absolute equality of existence as an inverse corollary to the absolute distinction of identity is helpful in analyzing the practical applications of collectivist ideologies in general, and specifically the morally defunct and ultimately humanity-razing Marxist notion of “social justice”.