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Ode to Cpl. Carlton B. Jones

Mr. Ta-Nehisi Coates recently added a National Book Award to his MacArthur Foundation “genius” award given to him in gratitude for telling rich white folks what they want to hear: unlike all other former slaves and their descendants in the world and throughout history, being black is a “struggle” that “black bodies” cannot survive without their help and noblesse oblige. In his acceptance speech, he dedicated the award to his deceased friend Prince C. Jones, Jr. with whom he has much in common. They both lived a life of privilege with little struggle in life (except for the beatings that Mr. Coates received from his father that he then dished out to the other kids in the neighborhood and his teachers); received much family, emotional, material, and financial support from their extended family and numerous friends all of whom were college educated; received excellent educational opportunities from their parents and the American education system; and then received a free ride to college. Mr. Coates spent five years of that free ride engaging in sexual conquests and then having a child (but at least stayed and continues to live with the mother) but never graduating. Prince Jones ended seven years of that free ride not by finally graduating but by intentionally ramming his jeep — that his mommy bought for him — into what he knew to be an unmarked police car resulting in his being shot to death by the police officer in the car. Prince Jones left behind a baby mama and a daughter — another fatherless black family. Given that Mr. Jones was twice arrested for beating the mother of his child including once when she was 8 months pregnant, with the addition of the multi-million dollar civil settlement from the offending police department some good may come out of his death after all.

 

What the “journalist” Mr. Coates almost always leaves out of his story about his friend Mr. Prince Jones, that he left out of his book except in a one-line passing side comment, and that he left out and always leaves out except as a cursory side comment in all of his discussions about Mr. Jones, as the Washington Post was at least honest enough to admit, is: “Black Victim, Black Cop, Black County.” The officer that shot Mr. Jones, Cpl. Carlton B. Jones, was a “black body”, the term that Mr. Coates uses in his book to refer to himself, to his son, to Mr. Jones, and to others of his “tribe” or “race”, terms that he uses despite claiming that such terms are the product or source of racism (he cannot make up his mind which). Cpl. Jones worked for and was trained by the “black elite” of Prince George’s County. This is one of the many dishonest exclusions if not outright distortions of Mr. Coates’ polemics that caused me to write the book Between the World and Us and that caused me to continue on into this blog.

 

But, to whom should I dedicate this blog? At first, as an act of irony, I was going to dedicate it to Mr. Coates’ grandmother who “cleaned white folks’ houses” in the same way that my poor, immigrant, uneducated white mother did after coming to this country as a refugee from communist Yugoslavia and a life of peasant farming going back generations. After cleaning their houses while also cleaning tables at restaurants for a few years, my mother was able to get a night job as an office cleaning lady that eventually led to the attainment of the holy grail of working class work: a union job (cleaning offices as part of the SEIU). When I was a younger man that could cry, it would bring tears to my eyes when I thought of how little I saw her during my high school years. By the time I got home from school, she had already gone to work. When I got up in the morning, she was sleeping having not gotten home until 2 or 3AM from work. I still remember a few nights when I was awake in my bed and she would quietly open my door and peak in just to see me. To this day, I do not know why I did not say anything or greet her. It just did not seem to be the right thing to do at the time. God, if I had a time machine, I would change those moments. Her cleaning lady job put food on the table, paid the mortgage, and avoided welfare for us during the years that my father was disabled from his construction laborer job and only able to find part-time work when he found any. She was glad to have the job and was good at her job.

 

The same must be true for Mr. Coates’s grandmother. Her hard work resulted in great success: his whole family including his parents and his siblings, except for Mr. Coates, are college educated and well off and thus have succeeded in the American Dream that he ridicules (his siblings work as engineers, lawyers, and business owners as did his father and mother).

 

As is true of all social elite especially writers going all the way back to Aristotle, Mr. Coates looks down on the menial, physical work done by his grandmother as demeaning. It is good enough for the likes of the poor such as my mother but not for his “gem of purest ray serene” to “waste [her] sweetness on the desert air.” Pride in one’s work and respecting the work of others, including the hard physical work in which the vast majority of humanity has toiled and is toiling, is to be restricted to the creative work of such geniuses as Mr. Coates and is not to be granted working stiffs with no hope in the present but only in the future.

 

However, I rejected such irony because such dedication would not be fair to his grandmother. If his story about her is true, which I doubt given Mr. Coates’ tendency to distort reality, no doubt she appreciates and wants her privacy in the same way my mother does. Though being a cleaning lady supporting your family is honorable work that should be a source of strength, social support, and an individual sense of worth as all work should be, it really is miserable work.

 

No, my dedication should be and is to the forgotten soul in need of much empathy in the Prince Jones half-story told by Mr. Coates: Cpl. Carlton B. Jones. Mr. Coates as with the vast majority of pundits these days gets rich sitting in the stands watching the gladiators fight life’s battles and then criticizes their technique, tactics, and strategy — another one of the privileges of life in the United States granted to Mr. Coates. This is a privilege not given to workingmen and women, white or black. This was not a privilege given to Cpl. Jones.

 

As a workingman, Cpl. Jones joined both the Army Reserve and became a police officer because according to his deposition he was “inspired by the vision of racial harmony invoked by Martin Luther King, Jr.” As many a workingman did throughout United States history, he joined the military and gave the rest of society a blank check for his life to use as it saw fit to defend the Constitution of which Mr. Coates is always invoking its protection — though never willing to risk anything to protect it. Regardless of how naive this inspiration was, I admire the willingness to do it as I did and am grateful personally that he as a “black body” did so regardless of the overall or ultimate ethical nature of the military. Having grown up in a segregated working class neighborhood that defended itself against all it perceived to be a danger to the little its residents had, all strangers or outsiders both white and black ones, the military was my first opportunity to work with and become shipmates with a “black body.” He and all other “black bodies” who joined the military throughout the years and became trusted shipmates and comrades did and do much to reduce racism in this country, vastly more than either pretend intellectual elites such as Mr. Coates or pretend warriors such as the Malcolm X’s and Black Panthers of the world too busy concentrating on their struggles for personal power to be mates or comrades to anyone else. Though I am not a fan of police officers, I do understand and admire his inspiration to become a police officer to put the bad guys away and to fight for truth, justice, and the American way of life.

 

Unfortunately, as young idealists such as Cpl. Jones soon learn, it is not always clear who the bad guys are, and truth, justice, and the American way of life are not what Martin Luther King nor any other politician, white or black, makes them appear to be. As Clarence Darrow once said, “there is no justice in life, in or out of court.” As Mr. Coates’ journalism, books, and awards establish, truth is what those in power say is true — most of the time, in the world of the blind, the one-eyed man is not king but a danger to be eliminated. That aspect of the American way of life consisting of the High Noon image of a solitary peace officer standing up against the bad guys is an idealistic one but also a delusional one. As many a military veteran has learned and as Cpl. Jones learned the night that Prince Jones decided to ram him with his jeep, despite intense training, the facing of death and danger with rational reserve and then spitting in their faces sounds nice and looks cool on television, movies, and in the books by writers such as Mr. Coates who have never faced such a situation and most likely never will, but it is a completely different matter to face in reality. Facing what appears to be an attempt to kill by someone willing to kill is scary, especially the first time. If John Wayne or Russell Crowe faced Prince Jones on the night that Cpl. Jones did, perhaps they would have been able to transfer their screen persona into life and everyone would have survived completely unharmed. Based on my life experience, I doubt it. As many a man or woman in similar circumstances throughout history have done, Cpl. Jones got scared, could not think straight, and began to shoot wildly at his attacker. A mistake with which he must live for the rest of his life.

 

The undisputed fact about life is that if one tries to work, to do things in life, to actually fight the battle and problem that is life, one will make mistakes about which the critics such as Mr. Coates sitting in the stands watching can then critique, ridicule, write about, and be rewarded. However, my hat and dedication is to those in the arena fighting the battle that is life. Cpl. Jones seems to have disappeared from the county police department and I have not been able to locate him anywhere. No doubt, if he still is or ever was the idealist that his court deposition makes him appear to be, he is somewhere still suffering from the guilt of his mistake. He is doing so without the empathy of public sympathy but with the public humiliation of having his mistake constantly marketed and publicized by Mr. Coates so that he can sell books. Wherever he is, I wish him good hope. As a military veteran and thus as a warrior, he should not need and I hope he succeeds in dealing with his guilt without the publicity and public sympathy that Mr. Coates needs and craves. At least, as a fellow workingman, I hope that we are comrades in the never ending struggle with the powers-that-be that we are destined to lose — in this life at least.

On Suicide: A Nihilist’s Memoir

Excerpt from my book with the above title:

What do I believe in when I believe that man has a soul? What do I believe in when I believe this substance contains two carbon rings? In both cases, there is a picture in the foreground, but the sense lies far in the background, that is, the application of the picture is not easy to survey. — Wittgenstein, Ludwig. Philosophical Investigations. Trans. G.E.M. Anscombe, P.M.S. Hacker, Joachim Schulter. Blackwell Publishing: West Sussex, England (2009) at ¶422.

Technological Society is making enormous progress in the goal of eliminating physical violence and its pain from the world. Soon, the use and usefulness of physical violence as a means of social struggle will be limited to the ethics with a monopoly on violence called law. Part of this progress will include the acceptance of suicide or euthanasia as it is sometimes called as a pain killer option for physical violence inflicted upon the individual by the universe such as aging and physical sickness. I have never had a problem with this acceptance nor is it an aspect of Despair. The natural course of events will eventually allow for suicide in euthanasia form to become an acceptable social practice, this acceptance has no effect upon acceptance of suicide as an act of the soul rejecting life. However, with this acceptance, the distinction between suicide of the body and suicide of the soul will become important. If suicide is socially accepted and allowed as a permanent pain killer for physical pain that makes life not worth living why not allow it for Despair in life as not worth living?

 
I do not want to get into metaphysical arguments as to whether there is a mind/body distinction; as Camus said in the beginning epigram of this book, these are games that keep me busy in life after I have decided life is worth living but do answer the question of whether it is worth living. Philosophers and the Other so disposed may ridicule the soul as a category error, but for one who is truly contemplating suicide not just pretending to do so, questioning the meaning of life and finding no answer is a distinct reality from asking whether one should take antidepressants for breakfast to get through the day. Whether or not the brain may or may not need the latter does not answer the former question. These are distinct wordgames. The holistic whole of the Self and Other suffer Despair not the brain or any other part of the whole individual; The brain may need drugs to make it through the day but I want an answer to my question on the meaning of life to make it through life without contemplation of suicide and suicide.

 
Ignoring such a conceptional distinction is a symptom one is not actually contemplating suicide but only engaging in aesthetics in order to avoid its contemplation; it is a sign of delusion and incompleteness in one’s philosophy making it hypocritical at best as popular reasoning and fundamentally unsound as intellectual reasoning. Physicists when resolving their physics problems now ignore the nonsensical nature of i and the infinity (∞) within π and e, however ignoring them does not change the fact that the concept of √-1 is conceptually different from √1 nor does it solve Zeno’s Paradoxes or Thomson’s Lamp Paradox that occur when treating ∞ as a sense experience or even as a number. Such ignoring of conceptual problems is allowed physicists so they may achieve the predictive meanings of their wordgames. Philosophy is not seeking predictive meaning for life to resolve Despair but meaning in an existential sense. Analogously, scientists, so-called cognitive scientists, and other pragmatists trying to eliminate sense experience symptoms of Despair may ignore the homunculus fallacy when trying to eliminate empirical symptoms of Despair, but such ignoring does not solve my Despair nor anyone’s Despair; even if eliminative materialists are correct in arguing that the pronoun “I” simply represents a collection of chemicals in the brain, this does not change the fact that I feel Despair at such a description of reality regardless of how powerful the “I” of those who fabricate such descriptions feel from their materialist wordgame and the tenure and popularity it gives them among those who share their Blue Pill.

 

Philosophers who ignore a conceptual difference between the body and the soul in the “one truly serious philosophical problem” expressed by Despair are either in Despair themselves and have taken a Blue Pill to ignore it or God has given them the gift of being a god for whom existence is an end-in-itself — in which case, they most likely have no soul thus the question at issue does not matter. I am therefore I think and I want more than just thinking from life is the reality leading me to Despair; if one is satisfied solely with the aesthetics of thinking as an end-in-itself, then luckily one is saved from Despair. I know Despair even in moments cold-bloodedly free of any pain. In fact, it is in these moments free of pain in which Despair is most likely to lead one to suicide in the sense of it being a rejection of life: not just as a shock reaction to physical pain in which my act of suicide may be an affirmation of life. Suicide of the soul involves a denial of life done with a clear mind seeing life for the random and arbitrary farce it is and rejecting it.

 
I therefore submit the following definition for the “soul”: it is that aspect of the holistic individual that seeks meaning in life beyond mere existence. It is the attribute of the holistic individual that makes my present contemplation possible.

Not Utopian But Heavenly

For when they rise from the dead, they will neither marry nor be given in marriage, but are as angels in heaven. … He is not the God of the dead but of the living.
— Mark 12:25, 27

One of the funnier aspects — or sad depending on your perspective — of the secular religions now running Western Civilization is their assumption — or hijacking depending on your perspective — of Christian dogma upon which to build the foundation for their social engineering. All presently popular Western social justice theory is Christianity without the Christ and usually without even the God aspect; one’s conclusions as to whether conceptually or pragmatically this makes sense is the perspective from which you would find this fact either funny, sad, assumption, or hijacking. One problem however is indisputable, it allows for the criticism that all present popular Western social justice theory is “utopian”, meaning it aims to achieve an idealistic, cosmically just perfect state that is really unattainable. This criticism is not entirely accurate, however, more importantly, it is not fair to Thomas Moore and his book Utopia. Neither Thomas Moore nor Utopia were idealistic moralists living in an academic or other ivory tower of power. Moore lived in a very practical world in which he was eventually martyred for his beliefs when he opposed Henry VIII’s creation of his own secular religion in opposition to Moore’s beloved Catholic Church. Utopia was actually a satirical but pragmatic critique of many Romantic notions of the 15th and 16th Century seeking to create societies we would now call utopian in which Moore proposed practical alternatives. For example, Utopia still had slavery but it was limited to criminals who had committed serious crimes who would forfeit the right to freedom protected by society. A better description of modern social justice theory would be “heavenly”; not only does it depend on Christian dogma for its foundation, it seeks to create a heaven on earth. A good example of this heavenly conceptualization at work is the present omnipresent disputes regarding “gender”.

 
The present argument for allowing all individuals to define their own gender is premised on “gender” being a social construct. Unfortunately, as much as opponents try to argue against this premise, the reality of language is that it is a social construct; what the disputes leave out however is the fact that all language and all words are social constructs. The meaning of all words is their use and usefulness. Saying gender is a social construct is in itself and should be seen as a fairly worthless statement; one can say the same thing for almost every word or sentence including numbers and mathematics. “2+2=4″ may be a social construct; this does not change the fact that if you are going to decide one day to mean “3″ by your first use of any “2″ in a sentence and thus make sense of “2+2=5″, you should probably check with others and get their approval before doing so or you will have a hard time surviving in even the most primitive of society.

 
Though it follows from modern philosophy of language that “gender” is a social construct, no one making the currently popular argument that gender is a social construct relies or, I doubt, has even read any philosophy of language to make this argument. Philosophy of language is very dense and difficult to read for the simple reason it is using language to contemplate language. What has actually happened is that feminists, secular humanists, and many others whose normative goal is elimination of what they see as a male dominated society have jumped on the concept of “social construct” as a means to that end: if we eliminate male and female and make all individuals equal genders there will be no supposed domination of the female gender by the male gender thus giving all individuals the freedom to be all they can be — except for the freedom of choosing a society with just two genders male and female which will be denied as a given. As always, the purveyors of an ethics and morality want to create a world in their image and use the necessary attribute of violence in all ethics and morality to achieve that creation. The end justifies the reasoning and not the other way around.

 
Conceptually, one must admit, it makes sense. Given the foreseeable power of Technological Society, if the creators of this image can harness that power, they might be able to get away with it: test tube babies, hormone drug therapies, surgery, psychiatric drugs, educational propaganda techniques, and so forth. A world of androgynous individuals living without any battles between the sexes and perhaps even without sex and thus without all of the trouble and misery such activity has caused past societies may be our future of peace? What would such a society look like?

 
Well, we actually have an image of what it would look like: heaven. Though angels — and even demons — can take either masculine or feminine form while doing whatever it is they are doing on earth, in the Christian biblical concept of angels (ignoring the Book of Mormon), they are sexless and genderless. If it is good enough for heaven, why not for this earth? A society made up of genderless happy angels not engaging in competitive battles between the sexes working for the common good in which each gives to society going to their ability and gets according to their need, sounds good in words. We should check the reality of heaven to see how it works out though.

 
According to biblical scholars and theologians, though genderless, heaven is not classless. It turns out the angels are divided into three spheres: the First Sphere made up of the famous and well-known Seraphim, Cherubim, and Thrones; the Second Sphere made up of Dominions, Virtues, and Powers; and the Third Sphere containing the famous Archangels and just regular Angels. What do all these angels do? Worship God’s Will of course as God deems necessary with each having responsibility for various aspects of Creation; the higher the responsibility, the higher the Sphere. The job of the highest class of angels, the Seraphim, until ordered to do some task directly by God, is to circle God’s Throne continuously shouting: “Holy, holy, holy is the Lord of hosts; the whole earth is full of His glory!” — Isaiah 6:1-7. (Sounds kinda like a CEO surrounded by an ass-kissing board of directors.) As I have always argued, there is no such thing as a classless society. Unfortunately, there is not much one can do to rebel against classes created by God — though I hear some angels gave it a shot anyway; good for them.

 
So, in addition to foundational dogma, the goals of post-modern social justice theory has assumed — or hijacked depending on your perspective — the Christian concept of heaven. Utopia was still on this earth though its ideas not of it in the classical Christian sense. Any verbiage that seeks a heaven on earth is not on this earth nor of it. We should respect the martyr Moore and stop using “utopian” to describe something that is really not satirical nor pragmatical but normative with a goal of creating a heaven on earth — something Moore wrote against in Utopia.

 
The goals of modern popular social justice theory especially in its post-modern form which lacks the sense of humor required for satire are not utopian but heavenly; they seek to make us all angels doing … ah … what? It cannot be to worship God’s Will, that is a big heresy in the dogma of this secular heaven. So, what is it? Is it perhaps to worship the wills of the gods of this secular heaven? As Orwell calls them, the will of the High of his 1984? I will leave the reader to contemplate this question with the guidance of Orwell.

The “Other”

The “problem of the mind” is a major divide between analytic and continental philosophy. Right off, as an example of the divide, I have committed an insult to post-modern social justice theory based on continental philosophy by referring to this contemplation as a “problem”.  It is not a problem for them, supposedly, instead it is a mystery to be enjoyed — or else be punished for not enjoying it.

For analytic philosophy, the mind is something one rationally and even logically contemplates. “I think, therefore I am” allows me to conclude I absolutely in all possible worlds in which I think, I also am. In such analysis, my mind or “I” or my subjective me Subject, whatever words one wants to use to give this concept meaning, is a rational conclusion to be rationally contemplated. It deductively follows the same is true of other minds; there are others out there who I experience as acting, talking, and behaving as I do so it is rational to conclude they and others have a mind also — the Other. From these basics, the nature of this concept mind for analytic philosophy generates libraries of analytical verbiage of the mind as a subject and object of reasoning, logic, and epistemology speaking of that for which they should be silent.

For continental philosophy, first perhaps with Kant but most definitely by Hegel, the mind is an a priori category; “I am, therefore I think”. For continental phislosophy including existentialism, I must exist and be conscious of my existence as a prerequisite for thought and not the other way around. It is my self-consciousness as a Subject that makes me an Object of my contemplation. It is my self-consciousness that makes me contemplate whether there are others — the Other — out there who are conscious of me in the same way I am or differently. This generates the question of whether these Other are self-conscious? Am I the Object of their Subject? So on and so forth into the convoluted aesthetics of phenomenological verbiage distinguishing between the “Self” and the “Other” of which I am already confused. In the hands of a Husserl, Sartre, Derrida, and many more speaking of that for which they should be silent, the potential of such verbiage reaches aesthetic perfection.

 
There should be no objection to the basic concept of the Other. All reasoning and logic begin with the recursive base case of “I am therefore I think” and then the recursive step “I want more than just thinking”. Analytic philosophy starts with the wrong base and misunderstands the significance of this a priori knowledge even to the point of denying it is a priori. However, continental philosophy is just as bad by getting the recursive step wrong and by misunderstanding the rational implications of these premises to the point of denying the very will to power of which they constantly pontificate. Both use the Other — just as they use the Self — as words with benign, neutral, or similar harmless meanings for their aesthetic use. For all academic philosophies including for ethics and morality, these are lifeless concepts not reflections of our Heart of Darkness.

 
The Self does not exist in a timeless, spaceless, or any type of vacuum awaiting the power of aesthetics to give it life. I exist in a meaningless universe trying to kill me — be it by disease, catastrophe, hunger, thirst, cold, heat, age, or whatever. If I want to exist and to continue existing, I must be ready to fight to exist and to kill or be killed when the situation warrants such acts. I must be ready to fight and to kill anything trying to kill me, including killing the Other, unless I am willing to die myself. Most of my life, I am willing to live and let live assuming I am lucky enough to live in a world prosperous and materially successful enough to allow for such an attitude. However, if luck runs out, the Self’s Heart of Darkness will destroy the Other or they will destroy me — I have no way of knowing which.

 
The Other is also not timeless, spaceless, or simply aesthetic verbiage allowing me to pretend I care and love others as I do myself. The Other if they want to exist and to continue existing must also be willing to fight and to kill or be killed when the situation warrants such acts. The Other must be ready to fight and to kill anything trying to kill the Other, including my Self, unless the Other is willing to die themselves. Most of the Other — not all but most — may be willing to live and let live assuming they are lucky enough to live in a world prosperous and materially successful enough to allow for such an attitude. However, if luck runs out, the Other’s Heart of Darkness will destroy me or it will destroy the Other — the Other also has no way of knowing which it will be.

 
We all share this Heart of Darkness known only by struggle not by reasoning, logic, or aesthetics. We can ignore it. Many do ignore it and live long and happy lives ignoring it. Some of the Other acknowledge it and use it as a means to assure their existence by using it as justification for their ethics and morality achieving or trying to achieve a monopoly on violence to protect their Self’s Heart of Darkness from the Darkness of the Other Heart — perfect exemplification of the truth of this Heart of Darkness. The true existential struggle is to acknowledge it and to live with it honestly as a nihilist demanding no ethics or morality nor their necessary need for a monopoly on violence but at best with only a leap to faith to the will to power of nihilism denying all ethics and morality.

The Fading Out of Objective Truth / Part IV

The major problem of our time is the decay of the belief in personal immortality, and it cannot be dealt with while the average human being is either drudging like an ox or shivering in fear of the secret police. How right the working classes are in their “materialism”!
— George Orwell, “Looking Back on the Spanish War”, p. 164 of Facing Unpleasant Facts, a collection of Orwell’s essays compiled by George Packer. Mariner Books: N.Y., N.Y. (2008).

The theme of all my writings is that nihilism is not a problem. Maybe it was in other times but no longer, it is now the only sound solution to the individual struggle for meaningful spiritual survival in Technological Society that is itself at least for the foreseeable future the only sound solution to the absurdity of the human struggle against the universe to survive. Humanity survived the Stone Age that lasted millions of years, the Bronze Age that lasted thousands of years, and the Iron Age that lasted hundreds of years to reach our present Technological Society. Through lack of historical perspective, we describe our present as various Ages measured in hundreds of years at best and often just in decades such as the Industrial Age and the Age of Science — the first lasted approximately a couple of hundred years and the latter can be probably measured in decades. Our present Age is the Language Age and it will go back to the pattern of lasting millennia. Language and its control is the ultimate material for making power for all Powers in all forms of life in Technological Society.

 

In the West, the Age of Language has given us material power allowing the average person no longer physically to “drudge like an ox” nor shiver “in fear of the secret police”. Thanks to the power of the language of science and now of technology, the average person in the West is free from material drudgery in the sense of living a life of physical travail but the spiritual drudgery of seeking meaning in life has gotten worse. Further, there is no need for secret police to limit thought and freedom of thought any longer, the nature of language and the masters of the use and usefulness of language through the power of technology create normative rules that limit them opening, clearly, and as a natural acceptable attribute of Technological Society — physical threats and fear control the speaking of individual words but technology allows the Powers to control the words of individual thought directly. All my writings advocate a return to old school existentialism concerned with the survival of the individual soul in such an Age and Society. I am not concerned with promoting new school existentialism and its social engineering of the individual soul to create and maintain a world, gods, and a God in their image. I argue nihilism as the only sound morality that allows the individual soul to survive as more than a solipsist without being negated as nothing more than a social construct.

 
Indirectly, the individual nihilist who has made a leap to morality must accept and deal with materialism in their life. As bad as spiritual drudgery is, it is much worse if you are at the same time drudging like an ox uncertain of your next meal, of having a home, or of physical survival beyond the moment unless you are fully aware of what you are missing. Admittedly, many times, physical drudgery is a successful means of avoiding spiritual drudgery. When working like an ox, just as with an actual ox, one’s meaning in life is physical survival so there is no opportunity to engage in spiritual drudgery. As a human ox, one could find peace by an instinctive faith in a god but it may be only the nearest available social construct god and not God freely derived from one’s individual existential choice. I have no problem with someone who has known wealth or at least material prosperity to then reject materialism and its present successful economic subsidiaries consisting of capitalism and technology to take a vow of poverty or to see asceticism as meaning in life. I do have a problem with social justice theorists varying from Catholic priests to Earth worshipers lecturing to the poor and the working class that they most abandon their materialist consumerism to find peace in life by living as ascetics in harmony with the universe. The poor and much of the working class may find peace in life in such a way but it will be in the same way prisoners find peace in life through poverty: simply because they have no other choice. F–k the universe; it will eventually kill me but that does not require that I have to like it and accept its indifference to my existence. Nihilism is about the individual knowing reality as it is, not as it ought to be, and doing something with this knowledge. A nihilist who based on life experience rejects wealth, economic materialism, consumerism, or even the hedonism of Brave New World and then preaches rejection of them to workers who have not experienced them is a secular religious fanatic not a nihilist.

 

For nihilism, the truth and morality of the struggle with physical drudgery is pragmatic: if it works to physically make my life healthier, wealthier, and free of physically working like an ox, then it is true including morally true. If an individual who accepts such pragmatic moral truth wants to use that truth existentially to reject it, fine, but this does not negate the pragmatic nature of truth.

 
It is struggle with spiritual drudgery in the Age of Language that is the most difficult challenge for nihilism. All others who conceptually struggle with this spiritual drudgery — varying from agnostics onto true believers of both secular and theist religions and onto the most mathematical and rationalist scientists — knowingly agree only on their joint opposition to nihilism with all considering it a problem and an evil to be opposed and beaten. They are also all knowingly or unknowingly in denial as to the consequences of their opposition to nihilism:

Love of truth is one of the strongest motives for replacing what really happens by a streamlined account, or, to express it in a less polite matter, love of truth is one of the strongest motives for lying to oneself and to others. Besides, the quantum theory seems to show, in the precise manner so much beloved by the admirers of science, that reality is either one, which means there are no observers and no things observed, or it is many, in which case what is found does not exist in itself but depends on the approach chosen.
— Feyerabend, Paul. Against Method. Verso: N.Y., N.Y. (4th New Edition, 2010) p. 259.

Because language is a social construct, the existential individual described in language ultimately becomes either a social construct with no individuality in reality outside of language or a solipsist whose individuality is the only reality in language — both of which are nonsense but either work to allow Technological Society to survive and continue: the individual becomes either a worker bee lost in the many or a solitary lonely individual outcaste from the many, either way they are no threat to the Powers. This is true regardless of whether it is the aesthetic and instrumentalist language of science or the aesthetic and normative language of new school existentialism and its post-modern social justice social engineering. Only nihilism avoids both of these two resulting attributes of any language by accepting reality as it is: other than pragmatic truth, the only truth is the knowledge that there is no truth. The individual nihilist knows the universe as it is in the same way science knows reality by accepting not truth but falsification.

 
Once the individual is free of physical drudgery, it is nihilism that creates freedom from spiritual drudgery in the Age of Language. What will the individual do with the freedom provided by nihilism? For some who do not make the leap to morality, it may be a will to death instead of a will to life; for some it will be a will to power to become one of the Powers or a god using the aesthetics of scientific or mathematical language to bind even God; for others who make a leap to morality, it will be finding the companionship and love of other souls; for others it will be the hate of other souls; for some it will be one of the three absurd heros described by Camus: an actor who lives in the delusion of the moment, a conqueror who lives in history not outside of it, a Don Juan who achieves eternity through the timelessness of living in the moment; for some it will be a pragmatic acceptance of life as a wage slave as a means for happiness in this life with hope for a next; for others it will be a will to power as a Knight of Faith among the Powers; the options are uncountable.

 
What will be true of all these nihilist leaps to morality is that the Powers will not be able to count on any of these individual souls as a means for maintaining power based on prescriptive or evaluative normative obligation — that is as ethical obligations. The power of the Powers will derive from these nihilist choices only if they satisfy the pragmatic truth of these choices — they will not be able to justify power solely as an end in itself. If they fail in such satisfaction, the individual nihilist soul’s acceptance of the Powers — be it as wage slave, another Power, or whatever — may be taken away and the Powers fought and struggle begins. There is no moral obligation to believe in anything nor to trust anyone other than oneself or the authority one accepts as meaning in life — be it God, a god, or rebellion against all gods. That choice may be pre-destined or determined but only in language, existentially one’s soul is what it is and can never be anything else. Ultimately, existentially outside the delusion of language, freedom may consist only of knowing that one is not free but in nihilism this truth is enough and can be accepted or be rejected as a basis for meaning in life.

The Fading Out of Objective Truth / Part III

The best argument against democracy is a five-minute conversation with the average voter.                                                         — Winston Churchill

Hopefully even in the present United States education system, by middle school, students learn the old school lesson that the United States though called a democracy is not and was never intended to be a democracy — unless perhaps if by “democracy” one means its old school classical definition that includes a republic such as the Spartan and Roman Republics. What it was intended to be are open questions. The best description of the present reality of United States political culture and of its foreseeable future in Technological Society is to call it a “capitalist anarchy”. In United States Technological Society, the political culture consists of two systems: 1) the economic and technological system operated by CEOs, CFOs, other corporate officers, corporate boards, investment bankers, and their politicians, lawyers, propagandists, bankers, and academics using plantations of wage slaves through quantitative methods to generate monetary material power and then 2) there are a bunch of politicians and their technocrats, lawyers, propagandists, and academics that are jealous of the capitalist powers but too mathematically incompetent to join them so they achieve power by acting as overseers keeping peace between the capitalists and their wage slaves. This is analogous to Orwell’s distinction between the Inner and Outer Party and on a more practical level exemplifies Putt’s Law and Putt’s Corollary in action in Technological Society creating a distinction between technicians and the Powers and technocrats that rule them. The holistic whole of this capitalist anarchy is supposed to result in achieving the actual technical work of human physical survival while allowing for the qualitative human freedom to seek meaning in life. At present the politicians are in denial as to their purpose in Technological Society and are in anarchy with almost none of them having a clue as to what they are doing or supposed to be doing; they know only that they need to stay in power regardless of what they do with that power and thus are full-time running around trying to win elections from voters who have even less of a clue as to what they or the politicians are supposed to be doing or of the substantive results of their votes.  However, eventually, this anarchy among the politicians will smooth itself out and the two branches of the Party will learn to work together openly and explicitly — which is not good. An anarchic struggle that causes some difficulty for the Powers is better than no difficulty at all. How would my veils of ignorance work on trying to deal with this present political culture of capitalist anarchy in the United States “democracy”?

The nihilist has no reason to fear capitalism or anarchy. Their only fear or more accurately the only political hate of a nihilist toward capitalist anarchy would be a situation of no struggle between the capitalist and the political anarchy of present capitalist anarchy because the lack of struggle would negate the only check stopping absolute power for the Powers. Nihilism knows that struggle is life.  As I have written many times, there are plenty of concepts and techniques by which knowledgeable politicians can deal with capitalism so as to achieve a viable society that maximizes both material prosperity and individual freedom with capitalism or with any such technocratic system struggling to achieve quantitative power over reality. Examples of such concepts and techniques with some hidden in humor are: The Peter Principle, Parkinson’s Law; Negative Selection in Politics; The Dunning-Kruger Effect; and even the humorous concepts of systems engineering written in books such as The Systems Bible by John Gall. The problem of viability occurs when systems of social power are not in struggle with other equally powerful systems of power thus allowing for the Party’s ultimate secular religion of the law to become our god having a monopoly on violence to achieve power as an end in itself. Anarchy by its anarchic nature acts as a check upon the Powers of capitalism in a capitalist anarchy and thus acts as a means to maintain struggle among the Powers and this in turn allows us to struggle with them.  However, this anarchy will disappear as every normative system in Western Civilization either religious (including Christianity) or secular has surrendered itself to the secular religion that is the law and its Powers. We the workers need either anarchy on both sides of our capitalist anarchy — both capitalist and political — or both sides need to have a rational acknowledgment of their purpose to oppose and struggle with the other so as to allow our class struggle to continue with the Powers.

Because of the nature of capitalism, achieving anarchy on both aspects of our capitalist anarchy is not possible conceptually or practically. The Powers of capitalism do not seek normative evaluation or perspective goals as their primary means for power — these come later as a means to keep power. Their primary goals are quantitative: material wealth and power. They work together using orderly and quantitative techniques to achieve this wealth and power. Any flaws in their techniques do not lead to anarchy but the exact opposite: hierarchical rigidity. At this point, thanks supposedly to competition in a free market, competitors that are less rigid and hierarchical and more creative will take over the market and the cycle continues. Regardless of how practically true this conceptualization of capitalism may be, my point is that even if it is entirely wrong, the end result is not anarchy but a technocracy wasting capital on recycling stagnant projects for the benefit of a few corporations, trusts, or whatever legal entities come to legally dominant the worshiped “market”; if the so-called market does not give power to new competitors, the old remain permanent and we get not anarchy but tyranny.

Our only nihilist option for protecting individual freedom and class struggle in our present capitalist anarchy form of democracy is to try to get the political aspect of our capitalist anarchy out of anarchy and into becoming a formidable equal force and check upon the capitalist aspect in order to avoid their coming together eventually to create a world in their image eliminating class struggle. How would my two veils of ignorance original position technique work on this problem?
My proposed veils of ignorance as an original position for making normative decisions in a capitalist anarchy become an issue on various levels but none of them lead to anarchy in the capitalist aspect of capitalist anarchy. One can argue that present United States capitalism is a dishonest form of capitalism because it is controlled by too many large corporations distorting and controlling market forces. That may be true but, again, regardless, capitalist theory at least acknowledges the soundness and validity of my proposed veils of ignorance as a technique; that is, capitalist theory wants struggle in the form of competition and opposes restricting and distorting struggle for the benefit of a few to create a world in their image as an end in itself. The goal of capitalist theory is descriptive and quantitative: to make money by controlling reality. Thus, from my original position of ignorance, I can choose the options that make the most money and act upon them as a means to control reality for my individual life. It does not matter to the capitalist portion of my our capitalist anarchy nor to the capitalist me whether it or I are making money off of democracy, tyranny, anarchy, or whatever — unless there is evidence one has more economic opportunity for making money from one than the other, they are all equal options.

Such is not true of the political anarchy side of our capitalist anarchy. The goals and political choices marketed in our capitalist anarchy are normative not descriptive nor even quantitative: to foster and spread democracy and equality of opportunity for all — whatever that means. However, the reality of these human constructs and of the Heart of Darkness within all of us that controls these choices is that the real goal is to seek power for ourselves and for the Powers to seek power for themselves. Increasing power for those who seek power to foster and spread democracy in a capitalist anarchy will eventually always reduce and negate the fostering and spreading of democracy. Here, my proposed veil of ignorance would require we act counter to democratic beliefs. It is only by believing in what will achieve democratic power and then by taking the opposite action can we control the Powers that seek and have power even in a democracy solely as an end-in-itself endangering my individual meaning and power for life.

Thus, because at present the Powers advocate and we believe in our capitalist anarchy that in a democracy all voters ought to be equal; all ought to have universal suffrage; and all politicians ought to be elected by majority vote; then we ought to act to achieve the opposite. The opposite acts would be to have required qualifications for both voters and politicians (i.e., education or military service requirements); limit voting to certain classes of voters voting for certain classes of politicians ( i.e., Congress should have a certain number of physicists but only physicists can vote for them); and to have politicians elected based upon diverse voting methods varying from random picks to specifically required qualified politicians ( i.e., science degrees or other specific degrees as needed for the problems of the times at issue.)

The details need to be worked out. The bottomline is that the capitalist anarchy form of democracy we now have in which the only struggle in political culture is between an anarchy of clueless politicians whose only skill is getting elected and a disciplined culture of capitalists is destined to failure and will lead to no struggle and thus tyranny that will then eliminate class struggle. Based on an original position of two veils of ignorance, in order to save democracy, we must be non-democratic at some times. Eventually, the situation will reverse requiring us to go the opposite way. (A possible option is to consider adopting the old school concept of a jubilee year; every 50 years, all laws are abrogated and must be renewed or adopted again.) Nihilists must and can never be static if nihilism is to give meaning to life, it will always be a dynamic struggle.

The Fading Out Of Objective Truth / Part II

Even a creature that is weak, ugly, cowardly, smelly, and in no way justifiable still wants to stay alive and be happy after its own passion.
— George Orwell, “Such, Such Were the Joys”, p. 284 of “Facing Unpleasant Facts”, a collection of Orwell’s essays compiled by George Packer. Mariner Books: N.Y., N.Y. (2008).

John Rawls is one of the gods of 20th Century moralism and political liberalism. Having supposedly lost his Christian faith during World War II, he preceded to spend his whole life after the War recreating the Christian God in an image in which he could have faith through political liberalism. Born a Patrician, he worked his whole life after the War as a professor at Harvard. Rawls’ arguments for principles of “social justice as fairness” use a thought experiment consisting of a hypothetical veil of ignorance. Citizens making choices about what the attributes of a society are supposed to be ought to do so from an “original position” of a “veil of ignorance” in which they will not know such things as what gender, race, abilities, tastes, wealth, position, and so forth they will have in that society. Rawls claims this will cause them to choose “fair” policies. Nice idea, problem is he did not go far enough nor did he see that for this hypothetical to work it must actually consist of two veils: one veil for the society we create and one veil for the reality that created us. He did not continue this veil of ignorance into ignorance of who if anyone would be altruistically willing to engage in such reasoning or who if anyone would even care about fairness for anyone but themselves. He did not continue it into ignorance of truth overall or of knowledge of anything except our ignorance, including ignorance of such things as fairness, the nature of language, justice, supposed natural rights for all, and most definitely ignorance of whether there even are such things as equal rights for all and much else that moralists assume as the Good despite claiming subjectivity of values as the Good. He did not continue it into now knowing the meaning of life. If he had done so, he might have been on to something. Instead of just being a hypothetical game, this veil or more accurately these two veils of ignorance would be a really rational means for normative especially for nihilist normative decision making: decision making by which the individual person seeks power over reality, over society, and over the Other in order viably to give life meaning.

Rawls did not go further to assume a veil of complete ignorance and thus nihilism because though he pretended and doubtless meant to be talking to all participants in society regardless of their particular characteristics such as ethnicity, social status, gender, race, physical and mental abilities, conception of the Good, and so forth so as to enforce a universal standard of normative values, he was not really talking to all. In reality, such talk is meant for and has meaning only for the few in a given society who have the power to control its normative values as I have been arguing in all my writings. Most of humanity, regardless of poverty or wealth, is just trying to survive in their personal struggle against reality both existentially and socially created. Requiring or assuming that any significant portion or even a small portion of humanity will go through their daily lives making decisions by forcing themselves to think they are what they are not or to assume they might never be what they are is a serious delusion blind to our Heart of Darkness. Rawls was preaching to the few Powers with the time and power in life to concentrate on creating a world in their image hoping they will ignore their Heart of Darkness to create a Christian world without the Christ. Nice try but just as delusional. In the end, as with all delusional moralists varying from Aquinas to Nietzsche, he created simply another wordgame of techniques for social engineering to keep the Powers in power creating a world in their image.

Going further with Rawls’ hypothetical as required by Acceptance of Nihilism, the veil of ignorance must actually be two veils of ignorance: one over the reality that created us and one over the reality society creates. Further, for our nihilism, this technique cannot be said to deal with good, evil, fairness, justice, the Good, nor the other usual aesthetic dogmatic language of morality and ethics but with the only attribute and state of affairs that matters: power — how to achieve it and how to control it.

We have no idea why there is something instead of nothing. Life has no meaning other than existence and it exists for no particular or general purpose other than existence. The “No Miracles” argument for scientific realism is unsound and fallacious. It only works because the advocates and worshipers of science as religion use words such as “approximately”, “essentially”, “closely”, “most accurately”, and so forth to argue it. In practice, there are multiple contradictory assumptions and conclusions among scientific theories in those few sciences that are still trying to derive holistic explanations for reality. Contradictory assumptions can prove any argument true; contradictory conclusions disprove all arguments. Further, saying that scientific reality must be true because miracles cannot be true is begging the question. It is accurate to say that scientific realism offers the simplest explanation of why the laws of physics are the same in Tokyo as in London or on Mars and as to why certain theories “approximately”, “essentially”, “closely”, or “most accurately” align with certain experiments, but as to the life of an individual which is all that matters to individual life, no science can prove to the individual that we will see tomorrow, see the sun rise tomorrow, give life, or take life.  The undisputed universal fact is that for those that will die during the night, the sun will not rise tomorrow. Seeing the sun tomorrow is as much a miracle for any individual waking in Technological Society as it was in the Stone Age regardless of whether we are the product of evolutionary genetic physical forces or by the design of an omniscient and omnipotent being. A miracle explanation of why science works is just as sound and valid as a “No Miracles” explanation. Regardless of the actual existence of the universe, we are ignorant as to whether this existence is necessary or contingent. We also most definitely know that my, our, and any individual’s existence are contingent — other than maybe taxes, death is the one certainty in reality. The individual life is a miracle to the individual and no one including science, science as religion, or religion has any rational basis to deny this existential miracle.

Thanks to science, we have probabilistic and statistical methodology that allows us to create predictive value out of some of our theories about reality but that is it. And, that is enough. We want power over reality: power to live and to give life meaning. Looking through our veil of ignorance to this reality, regardless of whether we are “weak, ugly, cowardly, smelly, and in no way justifiable” or the most distinguished of academic elites creating wordgames that bind even God, we are entitled to choose and ought to choose that which gives us the most power over the reality from which we came and to which it is trying to get us to return: be it the Big Bang, evolution, physical matter, dirt, God, or whatever. The veil of ignorance by which we see this reality allows us and if we have made the leap to wanting to live even requires us to force or at least to try to force upon the reality that created us choices that give us the most power to control this reality so as to live and prosper in it. This is the first “original position” by which the nihilist makes normative decisions of ultimate evaluation and perspective value.

However, the veil of ignorance by which most of us view the reality created by society — most notably by its language — does not allow us to know the power by which we can control social reality; the opposite is the case, at any given time except for a small minority in society, we are at its control and under its power. For that small minority of Powers-that-be, during the time they are Powers, they create the normative wordgame that controls social reality and thus by definition they are not in an original position of ignorance but one of knowledge because they are the ones that define both and thus are irrelevant to this contemplation. Unless we become one of these few, our only control of social reality is by struggling against it. Thus, if we make a leap to life as a nihilist, the “original position” of our veil of ignorance rationally requires beliefs that would give us social power but then acts or doing the opposite required by those beliefs: the veil of ignorance by which we see social reality, again if we have made the leap to wanting to live, requires us to act upon this social reality, upon the Other, and upon ourselves not on the belief that gives us power to control it but less power so as to live and prosper in it. It is only by believing in what will achieve power and by then taking the opposite action can we control the few that seek and have power as an end-in-itself endangering my individual meaning and power for life.

Let me exemplify this technique using examples from my prior essay. Assume James Watson — a Nobel laureate who in 1953 co-created the double-helix structure of DNA thus giving us a lot of power over the reality of birth, physical health, forensic investigation, and much more — has offered to give you a seminar regarding molecular biology. Also, assume he is a fanatic racist advocating segregation of a supposed Aryan race from other races. Regardless of whether DNA may simply be an instrumental “Central Dogma of Molecular Biology”, from our original position of ignorance of natural reality, the nihilist choice is to accept his offer and actually to allow the seminar to try to gain some power over natural reality. Now, assume you are a fanatic racist nihilist yourself. In which case, to empower your racism you need to act upon and to empower his racism so all of you can act upon it. However, as a nihilist, you know that in the end regardless of racism or no racism, the end result will be the same with the Powers using your normative choices and acts to empower themselves over your individual life; so, despite your belief in the language of racism, you oppose giving yourself, Watson, or anyone any power affirmatively to act upon the language of racism. Assume you are not a racist; in which case, you will believe in the power to act against racism. However, again, as a nihilist, you know that in the end racism or no racism, the end result will be the same with the Powers using your normative choices and acts upon them to empower themselves over your individual life; so, despite your belief in language against racism, you oppose giving yourself or any others who are against racism any power affirmatively to act upon your language against racism. In the choices available, the end result is the same: Watson gives the seminar but is not allowed to act upon any racism (he can only speak about his beliefs) just as those against his racism cannot act upon it.

Another example is my CAT problem of the previous essay. At a certain point in our original position of ignorance of natural reality, CATs were the most powerful solution over the natural reality of smog and the nihilist rational choice through this veil of ignorance would be empower CATs and thus to empower our individual life over nature. However, through the veil of ignorance covering social reality, regardless of whether the nihilist supports CATs to thus believe in empowering them or opposed them so as not to believe in empowering, the required nihilist action is not to give anyone a monopoly on violence to enforce CATs.

Obviously, this “two veil” nihilist reasoning is at a very basic level and needs the details to be worked out. Rawls’ two books A Theory of Justice and Political Liberalism working out his one veil of ignorance total about 1500 pages depending on the editions. I have to start somewhere. One more exemplification that may help to jump-start the working out is a contemplation of how these two veils may work out in a democracy.

 

The Fading Out Of Objective Truth / Part I

This kind of thing is frightening to me, because it often gives me the feeling that the very concept of objective truth is fading out of the world.
— George Orwell, “Looking Back on the Spanish War”, p. 154        of “Facing Unpleasant Facts”, a collection of Orwell’s essays compiled by George Packer. Mariner Books: N.Y., N.Y. (2008).

 

What Orwell feared has occurred, the concept of objective truth has faded out of Technological Society. This disappearance does not result nor is it explained by any metaphysical “social construct” explanations but results solely from the practical reality that there is simply too much of it. Because of the power of Technological Society to measure, experience, and describe reality, our senses and minds are inundated with so much objective truth that it exceeds our individual ability to understand it either holistically or atomistically — irrespective of how one defines “truth’. For most working persons, we know the objective truth of only a small part of the reality with which we work but that is it. This is true of the work and life of everyone from the least educated service worker forced by the needs of reality to specialize in provision of detailed services to a specific clientele to the most educated of scientists forced by the vastness of their studies to specialize in either its theoretical, mathematical/theoretical, experimental, observational, forensic, or some other specific aspect of their science. To function in Technological Society, we must at some point reach Acceptance (acceptance of a statement as true) of the Storytelling stated to us by others about their esoteric corner of reality and weave it into our individual Storytelling and Acceptance of life so as to create a viable social interaction and society. The universal consolation of such fading away of objective truth is that the Other is just as ignorant of objective truth as we are.  So, why should we accept anything the Other says as true; why should they accept anything we say as true? In this cloud of ignorance, vagueness, and indeterminacy, how is Acceptance even possible except through propaganda and by the force of authority of those who control propaganda to seek the power of conning us into Acceptance of their truth as an end in itself? The first step in answering these questions is Acceptance without fear of this fading away of objective truth; unfortunately, we must reject Orwell on this issue. The next steps are not conceptual. This fading is a practical problem that requires practical solutions not more idealism nor conceptualization.

 
This new world lacking in objective truth can be contemplated even in the simplest of technical problems without getting anywhere close to any of the complicated and convoluted technical, philosophical, social, and even individual emotional happiness issues facing society. For example, this week I was faced with the question of replacing my car’s catalytic converter (CAT). This seems to be a straightforward question with a necessarily required answer: CAT gone back, so replace with new one at great expense. These are truths that demand Acceptance. Unfortunately, I am personally knowledgeable about the historical and technical process that lead to this Acceptance and thus am able to question it. Back in the day when most cars had carburetors, unless carburetors were well tuned and well tuned on a regular basis (such as weekly which no one except a few motorheads ever did), they were only fuel efficient in a narrow operating band thus there was always some excess fuel dumped into the exhaust system resulting in the smog you can see in photographs of most US cities in the 1960’s and 70’s. The catalytic converter was designed to chemically burn off that excess fuel and thus reduce smog: the carbon monoxide (CO) is converted to carbon dioxide (CO2); nitrogen oxides (NOx) are broken down into nitrogen gas (N2) and oxygen gas (O2); and hydrocarbons (HC) are converted into carbon dioxide (CO2) and water (H2O). Sounds good and worked great with those smog filled photos of US cities disappearing by the late 80’s. However, at the same time there was technical progress occurring so that by the start of the 21st Century carburetors are rare even in the cheapest of cars and motorcycles most of which now have fuel injectors instead of carburetors. Fuel injectors controlled by computers can change the fuel/air mixture as often as 1/100th of second and are now the norm. In this type of reality, I and many knowledgeable engineers and scientists argue catalytic converters are a waste and do more harm than good in many ways including by the need for mining and refining of rare metals such as platinum for their manufacture. Now, not only can all the benefits of a CAT be achieved by proper tuning of fuel injected engines, such tuning would provide more power, more fuel efficiency, and more reliable engines with resulting cleaner air at far less expense for these better results. A humorous anecdote on this issue is the fact that at one point during this historical process fuel injection would not create the excess fuel and heat necessary to bring CATs up to their necessary operating temperatures, so “smog pumps” were added to engines to create higher temperature exhausts; that is, smog was created so that the CAT could remove it. As far as I am concerned, anyone who is truly morally concerned about clean air, the environment, supposed global warming, fuel efficiency, the reduction of overall pollution both air and land and so forth should remove their CAT from their fuel injected cars and do some cheap re-tuning so as to run without it. Problem is, such removal would be a criminal violation of the federal Clean Air Act and many state laws.

 
How do you know any of my statements about CATs are true? You do not. It took me years of experience working on cars and the necessary background education to reach these conclusions — or did it? Maybe I am just full of shit and bull-shitting you? Maybe all I care about is getting an extra 5% in horsepower by removing the CAT and could not care less about fuel efficiency or clean air? How would you resolve these questions? Spend the days if not weeks necessary to get the foundation education and experience that would allow you to personally inspect the detailed, convoluted, and complicated objective reality of CATs so as to make your own individual conclusion? Spend hours viewing the conflicting articles, blogs, opinions, and so-called expert analysis available on the internet for and against CATs to find some opinion you trust and can accept? Since CATs are required by law, maybe you should have the government resolve this dispute by holding hearings, examining and cross-examining all sides of the issue, and making objective findings? So, do you have the lobbying money necessary for spending on professional lobbyists to contact government officials to get them to question the Acceptance of CATS and begin the process for such hearings? Do you have the lobbying money necessary to cancel out the lobbying money that would be spent by those who profit off CATs to oppose you? Do you have the time and resources to do such lobbying yourself instead of hiring a professional? Even if your lobbying is successful and you get a hearing, who will make the final decision? A politician? A qualified engineer or scientist? Who will decide whether the engineer or scientist is qualified? Who will decide the politician is qualified to make the final decision on such a technical issue?

 
Most likely, unless you are a motorhead for whom the joy of engine horsepower cancels out the threat of violence from the monopoly on violence called the law, what you will do is just bite the bullet, accept the Acceptance of CAT, comply with the law, and spend money installing a new CAT. By default, the law is the final arbiter on this issue. As you should do; most people have more important problems to deal with in their lives than the morality of their CAT. As Camus complained, “[n]obody realizes that some people expend tremendous energy merely to be normal.” Being normal and surviving life by being normal is not a sin, it is usually the only option allowed for survival in Technological Society as anything close to being a free individual.

 
Now translate this CAT contemplation into the voluminous amount of bigger objective truth problems faced by Technological Society varying from questions of what the age requirements for voting in a democracy ought to be to the whether the use of zoos is a social good or an unethical treatment of animals and all the problems in between. How would you come to understand and epistemically synthesize the objective truths of reality available to you in all these questions to reach true answers? Will you spend the days, weeks, months, perhaps years necessary to get the foundation education and experience that would allow you to personally inspect the detailed, convoluted, and complicated objective reality of all of them so as to reach your own individual conclusions? Spend an similar amount of time viewing the conflicting articles, blogs, opinions, and so-called expert analysis available on the internet for and against all of them to find some opinion you trust and rely on it? Rely on the law and its Inner and Outer Party elites to decide for you? Trust a qualified politician? Trust a qualified engineer or scientist? Trust a qualified something else? Who will decide whether the politician, engineer, scientist, or whatever is qualified? If science cannot accurately predict the weather 10 days from now, why should you trust them to predict the weather 100 years from now for purpose of making “global warming” decisions? Perhaps, the best option is just to flip a coin and take your chances? Perhaps, just trust those you like and thus award charisma and supposed niceness as a person with Acceptance of their truth. “[F]or while every one well knows himself to be fallible, few think it necessary to take any precautions against their own fallibility or admit the supposition that any opinion of which they feel very certain may be one of the examples of the error to which they acknowledge themselves to be liable.” — John Stuart Mill, On Liberty at Chapter II “Of the Liberty of Thought and Discussion” (1859).

 
This issue of trusting experts and of determining qualifications of experts for purposes of Acceptance is an especially important and pertinent issue in Technological Society because the objective reality for resolving of this issue involves the same complicated and convoluted mess of facts and states of affairs that results in the fading away of objective truth from the other aspects of objective reality. The problem gets worse when ruling class ideology — ethics that is — and morality get involved. Because “moral character and ethics matter more than science”, the University of Illinois disqualified James Watson, a Nobel laureate who in 1953 created the double-helix structure conceptualization of DNA, from speaking at the University of Illinois on DNA which is something about which he is undisputedly a qualified expert; according to University of Illinois associate professor Kate Clancy, Watson is or may be a racist and thus is disqualified from opining on any aspect of objective reality and anything he says is by definition not objective reality. Many including myself have ridiculed the University for this action but admittedly they do have a point though it is not the point they are making. Expertise, even undisputed expertise, in one aspect of objectively true reality does not make objectively true one’s other opinions in other areas nor one’s general opinions on reality and especially not one’s normative evaluative or perspective opinions on objective reality. Quite the opposite, usually expertise in one area because of the time and resources spend concentrating and specializing one’s knowledge in that one area leads to unfounded and outright delusional conclusions in other areas for which one lacks time to study. Historically, Martin Heidegger and even Adolf Hitler were well qualified geniuses in some areas of thought such as continental philosophy for the former and political and military strategy for the latter but they were racist Nazis much of whose other thought despite their intelligence was and is totally delusional and incompetent as any basis for Acceptance.

 
A more recent exemplification of this point is the power of genius intellectuals such as Noam Chomsky, Michel Foucault, and even a Jacques Derrida who arguably should be disqualified from giving any expert social and political commentary and opinion that results in discretionary power outside their specialties. These three truly are gods in their respective fields of linguistics and continental philosophy of language but this god complex makes them want to create a world in their image regardless of whether that image has anything to do with what reality is or may be — they are completely delusional once they leave the wordgame world they created to seek power over reality. Chomsky single-handedly created the wordgame of modern analytic linguistics with its generative and transformational grammar changing a simple sentence such as “the dog ate the bone” into something such as “[S [NP [D The ] [N dog ] ] [VP [V ate ] [NP [D the ] [N bone ] ] ] ]”; the complexity of these grammars when applied to any analysis of anything even remotely more complicated in language than a simple object/predicate sentence would confound even the most genius of physicists and mathematicians and their equally complicated grammars and syntax for the language of mathematics. Foucault and Derrida ingeniously created wordgames that treat the language for describing reality as if it were reality. As Wittgenstein pointed out in his writings on mathematics, the power of wordgames is that their rules bind even God: even for an omnipotent and omniscient being to understand what we mean for example by a simple phrase such as “the seventh digit of π”, this being would have to know the semantic and syntax rules of English and the mathematical rules for calculating π to seven digits and then would actually have to do the calculation — that is God would have to follow the rules of our social construct wordgames to understand them. No one can just know “the seventh digit of π”, it must be calculated; perhaps calculated outside of time and space by God but it must be calculated. In essence, God would have to become a Man to understand our social construct language — no doubt this conclusion makes Christians happy at least. Having the power to bind God through one’s wordgame creation understandably makes one a god. This is why persons such as Chomsky, Foucault, and Derrida and all worshipers of social construct language as reality are dangerous if given the power through a monopoly on violence to create a world in their image — think intellectual power joined with political power such as with a Lenin, Bukharin, Mao, or any of the many others whose thoughts were the foundation of the numerous communist genocides of the 20th Century responsible for the deaths of hundreds of millions.

 
Luckily, the former three unlike the latter three are purely academic intellectuals and cowards who do not have the stomach to do their own killing. They prefer to act as prophets for those who are willing to do the killing; they are only competent outside of their created wordgames as preachers pontificating delusions to their worshipers — this is why I find them scary and would disqualify them from pontificating if I had the power to do so. Which is why I do not seek nor should be given such power; unlike them and their worshipers, I admit my temptations and act to avoid acting upon them.

 
For practical reasons based on the limited ability of the human mind to understand the vast quantity of objective truths available in reality through the sense experience provided by Technological Society, the concept of objective truth along with the hope of maintaining this concept through Acceptance of those in authority as qualified to provide us with objective reality have already or will soon fade away and rightly so. This fading away is the one objective truth remaining. Now what? The first step is the doing away of the fear felt by Orwell so as to gain Acceptance of this fading away in order to provide not conceptual replacement but practical solutions for this practical problem. Throughout history, practical inventions very often have preceded conceptual explanations for those inventions: from the ancient Greek aeolipile to Michael Faraday’s inventions of the transformer, the electric motor, and the electric dynamo or generator. It was Watt’s invention of the steam engine that led to the science of thermodynamics and not the other way around; it was Faraday’s inventions that created the need for the science of electromagnetism and not the around way around.

 

Because of the complexity of Technological Society, lone inventions by lone inventors may be a thing of the past but the realization and rejection of the fear of having lost objective truth is a something that requires Acceptance by the individual before it can proceed to social Acceptance. By such Acceptance, I do not mean the hypocritical and inconsistent acceptance preached by social justice theory and by most worshipers of science and law as religions by which they ridicule as subjective anything with which they disagree but accept and require everyone to accept under threat of violence their agreed truth as objectively true. Before we can leap to the next practical steps, there must be a nihilist Acceptance without fear not only “that the very concept of objective truth is fading out of the world” but also that this fading is a good thing allowing humanity to proceed to the next leap of faith in life.