Why Does God Hate the Poor: Virus Supplemental Part III

The individual is in a dilemma: either he decides to safeguard his freedom of choice, chooses to use traditional, personal, moral, or empirical means, thereby entering into competition with a power against which there is no efficacious defense and before which he must suffer defeat; or he decides to accept technical necessity, in which case he will himself be the victor, but only by submitting irreparably to technical slavery. In effect he has no freedom of choice. — Ellul, Jacques. The Technological Society. Vintage Books: N.Y., N.Y. (1963) p. 84.

The new school epistemic agnosia of nihilism: the only certain or foundational knowledge you have is that you exist, you think, and want more than just existence. All else is unknowing, you know nothing else. These existential meanings are present in all words but precede the meanings of all words and thus are something of which in reality we cannot speak and of which we should be silent and thus are pragmatically meaningless. These existential meanings do serve as the implicit axioms or recursive meanings of all words and all language and of everything else pretending to be foundational knowledge. All such non-existential knowledge is uncertain at best and usually just made-up of socially constructed verbiage intended to hide there is no other foundational knowledge but only pragmatic knowledge and beliefs sometimes called truth for aesthetic effect and sometimes called normative or morality for the same aesthetic effect. At this point, you can accept what you are as you are and the world as it is: a slave can accept being a slave and make do, a king can just as easily and most likely even more easily accept being a king and make do, and so forth. This would be an optimistic nihilist. An existential nihilist would take the next step consisting of an act of will wanting more to life than just mere existence — a will to power. With this act of will, a slave would demand to be a king and a king would demand to be a god and all can demand love from a god or even from God, and so forth. It is this act of will that creates and leads to the struggle between the nihilist and existential reality which results in a life of absurdity and an existential choice that life either is worth living or is not worth living and what to do about that worth or lack thereof. As Orwell wrote in 1984, “[t]he choice for mankind lies between freedom and happiness and for the great bulk of mankind, happiness is better”. In summary, all you really know is that you do not know; ultimately, freedom may be just an illusion anyway, so the choice of being a technical slave is as viable, sound, and valid as choosing not to be one.

The first freedom of choice allowed a technical slave if they want it: choose to be one knowingly, intentionally, and holistically in the context of the indifference to the universe to your choice. Do not do it because it is the moral choice to make; because it is the ethical choice to make; because Divine Law requires it; because Natural Law requires it; because the law requires it; or for any other reason pretending your choice has ultimate normative value to anyone other than yourself. In the end, no one not even God cares, only you care — if you care. If the Room 101 prepared for you by Technological Society (TS) makes you happy and you want it, then live it and love it. Like Winston, look up and love Big Brother with a tear in your eye and be happy until the bullet enters your brain — it awaits all of us as would be made clear on this Easter Sunday by true believers if they were not too scared of Big Brother to go to church. If those who “truly” believe in a Resurrection can cowardly hide in the corner, the rest of us certainly can.

The second category of freedom allowed a technical slave if they want it: it is not to reject technical slavery because this is not allowed anyone in TS, but to hate it even to hate it with your whole heart, mind, and soul. You are a slave but that does not mean you have to like it and especially you do not have to love it. “To the end I grapple with thee; from Hell’s heart I stab at thee; for hate’s sake I spit my last breath at thee.” You owe a duty to yourself to do what you have to do to survive as a slave if you want to survive and even to prosper as a slave if you want to prosper. You even have a legal duty to act as a slave so as to avoid going to jail. You even have an ethical duty to act as a slave because ethics is ruling class ideology and all present TS ruling class ideology requires you be a slave. However, you have no duty to be honest, skilled, happy, or anything “good” in your slavery; you have no moral duty, Divine Law duty; Natural Law duty; or any type of ultimate normative value duty to be a slave. You are one because you want to survive, prosper, and not go to jail. If something better comes along or you can get away with dishonesty, negligence, cheating, breaking the law, or anything in your duties as a slave, all without getting caught and punished by the Powers and gods of TS, then do it. In the end, it does not matter to anyone other than yourself. Even if there is a Resurrection, remember Christ died for all sinners as a criminal and outcaste Himself who only gave to Caesar the minimum the law required and no more, so you are still all set — except unlike Him hopefully you will be smart enough not to get caught. You have the ultimate freedom: to reject God or to accept God as He, She, or It is and not how They ought to be.

These two categories of freedom of choice and are the power that slaves have to continue class struggle and thus to continue history. They are not available to the Powers and gods of TS because their meaning in life is a purely self-served need for power: they must have a morality to force upon others; they must have an ethics to force upon others; they must have Divine Law, Natural Law, and all the other laws to force upon others. If in fact all authority comes from God, then in addition to their socially constructed gods, rules, and laws, they must also have God despite their aesthetically pleasing protests of the opposite. They cannot think holistically because the world and the universe revolves around them and their self-served need for the power of gods or of God. This is their only weakness. Not much of one but slaves must take what they can get and run with it.

Some will object that such nihilist morality is really just anarchy that will result in another world of Nazi and Communist extermination camps and global political and economic collapse. This nonsense admits to both a lack of understanding as to the nature of TS and a delusion as to the Heart of Darkness that is the substance of our nature. If history repeats itself and the conditions are ripe for Governor Cuomo and the law or some other political pyschopath rule of law Inner and Outer Party Powers and gods to wake up one day and decide that extermination camps are needed to stop a virus pandemic in the same way their predecessor godly creators of moralities and ethics decided to stop what they considered to be a people pandemic, the reality is that what present moralities and ethics will do is the same as what Ellul, Sartre, Beauvoir, Foucault, and 95% of people did last time: nothing. Slaves do not control the Powers and gods of TS, they control us; there will always be morality and ethics in TS or in any society to control its slaves be they chattel, wage, or the slaves of technology. The extermination camps of the past will not occur because those techniques failed and were grossly inefficient. TS has morally and ethically grown beyond them.

Armed force is too efficient and dirty. Creating moralities and ethics that march people into self-imprisonment, self-isolation, and even self genocide (i.e., abortion for Blacks;  wars in the Mideast for Christians; feminism for women) is much more efficient and the easier means to victory for the Powers and their gods. Again, do not forget the beauty of the last few weeks: not just one nation’s culture but the entirety of world culture has changed drastically and substantively without any bloating bodies laying in the streets or blood running in the gutters — no armies and navies fighting, no extermination camps, no mass rallies of armed crowds roaming the streets, no cities covered in volcanic ash, no cities swallowed by earthquakes, and none of the other natural or historical events that usually are the foundation for such cultural revolution. This cultural revolution was accomplished even without martyrs or human sacrifice. (Well, without explicit martyrs and human sacrifice that make the headlines, so they do not matter.)

This finally leads me to the big question at issue in these multi-part essays: Why does God hate the poor? Why did God defined as the reason there is something instead of nothing create a reality with a necessary hierarchy? Why will there always be a small powerful ruling class (Powers, Outer Party, Inner Party, and so forth) who can positively control reality so as to create a world and gods in their image and then there will be the rest of us who are stuck only with the negative power to oppose whatever they are doing? Why must there always be a class struggle in order for history to continue and so we can go on to discover, explore, and conquer the universe?

Why Does God Hate the Poor: Virus Supplemental Part I

The individual is in a dilemma: either he decides to safeguard his freedom of choice, chooses to use traditional , personal, moral, or empirical means, thereby entering into competition with a power against which there is no efficacious defense and before which he must suffer defeat; or he decides to accept technical necessity, in which case he will himself be the victor, but only by submitting irreparably to technical slavery. In effect he has no freedom of choice. — Ellul, Jacques. “The Technological Society”. Vintage Books: N.Y., N.Y. (1963) p. 84.


The last few weeks of mass hysteria have been a rich source of contemplation for me. Some of which will be covered here. Part of this series of essays will be an “I told you so” since I rarely in life have a chance to express this sentiment and never expected to see my prior predictions come to life in my lifetime. Part will be a supplemental contemplation on my primary concern throughout these podcast essays: what freedom if any do wage slaves, slaves either materially or spiritually, have while ruled by the gods of Technological Society? The latter contemplation has been further enlightened by my being stuck at home with the time to re-read a book I last read in my childhood: All The King’s Men by Robert Penn Warren (Houghton, Mifflin, Harcourt: N.Y., N.Y. 1996). In the years since my first reading of it, I gradually lost faith in fiction as a source of anything but aesthetics serving more to hide reality than reveal it and thus completely forgot that this novel has my most favorite ending of any novel I ever read even though I completely disagree with the meaning expressed by this ending:

The creation of man whom God in His foreknowledge knew doomed to sin was the awful index of God’s omnipotence. For it would have been a thing of trifling and contemptible ease for Perfection to create mere perfection. To do so would, to speak truth, be not creation but extension. Separateness is identity and the only way for God to create, truly create, man was to make him separate from God Himself, and to be separate from God is to be sinful. The creation of evil is therefore the index of God’s glory and His power. That had to be so that the creation of good might be the index of man’s glory and power. But by God’s help. By His help and in His wisdom. “All The King’s Men” at pp. 658-59.


The above simple expression describing in its simplicity a meaning upon which some theologies have written entire books of verbiage and yet have failed to express with such beauty is to be admired regardless of one’s opinion of its value. It is truly a work of art in its purest form created from words. The essays collected here have been a conceptual contemplation of the social conversion of chattel slavery into wage slavery and its implications for those who are the new school slaves of Technological Society. Unlike mainstream modern and post-modern philosophy and theology who criticize this social construction while being instrumental in creating and maintaining it, I have accepted it as a necessary attribute of Technological Society. Class struggle while hopeless and ultimately destined and fated to be a loss for the individual fighting its power is necessary so we can all be a “victor” in the ultimate struggle we all share to survive the indifference of the universe to our survival. If you choose life, you necessarily choose Acceptance of your social class in life and the struggles it entails. For the individual who does not allow themselves to be cheapened into an aesthetic struggle between a fictional Self and a fictional Other, this struggle necessarily entails nihilism as a metaphysics and as a morality.

The following is a thought I expressed in my first published book Existential Philosophy of Law and further highlighted in subsequent writings:

As George Orwell wrote in 1984, in order for the Powers to keep their powers, it is not enough for hoi polloi simply to accept Big Brother, they must love Big Brother. Through law and its Powers, our Technological Society is bringing to life O’Brien and his Room 101, but it is not a room with a rat cage but a sterile, pleasantly decorated, warm, friendly room with a surround sound of legality and illegality negating conscious, complex tragedy in the classical sense: replacing it with fear, hatred, and the joy or pain of either winning or losing but without dignity of emotion nor deep or complex sorrow and thought while at the same time denying the truth that 2 + 2 by definition makes four.

As a result of recent events, even after this virus debacle is over, the present and future for wage slaves will be living and working in a Room 101 more commonly known as “WFH” (Working From Home) with all the necessary pleasantries and attributes for making such bearable. In the past, there was a differentiation between house slaves and field slaves. The future of class struggle is a differentiation between WFH wage slaves and the field wage slaves who will be serving their needs. The overseers who make up the Outer Party class will still exist to assure these two groups of slaves are busy fighting each other so as not to bother the Inner Party.  So, uh, I told you so.

Such WFH future will be more than bearable, it will be pragmatically better in almost every way by which such matters are now judged by those with the power to judge: 1) it will allow for proper social distancing to avoid communicable diseases; 2) no more miserable commutes back and forth to work and the associated wasted resources and time such commuting causes not only for individuals but for society; 3) reducing the cost of doing business by transferring overhead costs over to employees without need of paying higher wages; 4) no more expensive commercial leases for office and business space or at least greatly reduced lease expenses for such space; 5) allowing for both home and work to be located almost anywhere instead of being forced into crowded cities and their urban problems, high cost of living, and associated misery and disease spread; 6) allow for a cleaner and better social and natural environment for all who are naturalized to it while also allowing for better control and management of any social outcastes; 7) no more having to deal in-person and personal with the miserable struggles for power between the Self and the Other. When the Other is simply an image or a voice in a Searlean Chinese Room, it is simple and easy to resolve the conflict: you just close the screen or turn the computer off. If you do have an Other at your WFH, they will be roommates, significant others, spouses, or whoever you choose or reject and not those chosen by your employers without your input. In almost every technological material way, the reality of WFH and what is now considered artificial or virtual reality is pragmatically better than having to deal with the actual reality of personal and physical contact and especially the natural world. Eventually, VR and even the well-marketed AI will be considered and be used as meaning for “personal contact” in the same way the fictions of physics such as “atomic particles” and many other fictions in the sciences and the pseudo-sciences varying from “evolution” to the “sub-conscious” are now considered more real than the reality of what we actually experience. Already for most of the humanities, words such as the Self, the Other, Whiteness, and Blackness, are more real than any white or black person or any individual person or any particular state of affairs or experience actually perceived and experienced.

However, in my contemplations, I expected such a Room 101 reality to come to be in the same way reality is usually created in history: gradually over time or as the result of a natural catastrophe such as earthquakes or volcanoes or something similar. (But, not as a result of war. War is lawless. Because law in Technological Society has a monopoly on violence, any war that occurs would consist of legal acts of violence and thus not really be war just the rule of law exercising its power; the only acts of war that will occur will be individual acts of violence by fanatics who are outside of society and thus cannot socially construct social power.) Recent events have proven me wrong on this expectation. I greatly underestimated the power and the Powers of Technological Society.


Within a matter of just the past few weeks, the Powers and their technicians of Technological Society have been able to construct socially a new world order consisting of a WFH Room 101 reality not only without a bang but even without a whimper. Sure, armed police and military are around to highlight this new world order, but they were and are not necessary. People have just marched into their new WFH Room 101 reality willingly, knowingly, and without complain like the banality of good expects of them — heck, even the bad people and the banality of evil have gone along with it. It is both amazing and scary to watch. As with much of Technological Society, its power is a much more impressive creation than anything the natural world has created or prior history has created — except of course for us. Natural creation requires a bang; Technological Society has now reached the point where like a god it creates naturally and by extension — both the Self and the Other become a virtual unity while the individual self and other individuals are still completely separate but irrelevant in reality. Diversity is maintained physically while completely eliminated where it matters. It is what all post-modern social justice theory both liberal and conservative has always wanted: an orderly and peaceful world under the rule of law in which any violence not naturalized to the rule of law is restricted to the spiritual purgatory or hell that may be the existential soul of the expendable individual and is thus irrelevant.

I will also say “I told you so” on the technique used for achieving this Brave New World: 1) by a random and arbitrary will to power of the Powers; 2) by the existential Heart of Darkness in all of us. I have gotten into greater detail on these two concepts in other writings (Existential Philosophy of Law and  An Existential Meta-Ethics) but will summarize how they have been at work in the last few weeks.

The pragmatic work of finding treatments and cures for the recent Wuhan Virus as for any virus or for any problem requires pragmatic descriptions that can be used to solve such problems. However, as any nihilist should know by now, it is a complete waste of time to seek explanations for the normative classification of the Wuhan Virus as a pandemic or for the normative social actions taken, either voluntarily or forced upon society by governments, as a result of such classification. All non-existential knowledge is pragmatic: something is true and objective to the extent it solves a problem. As recently as the first week of March, there was no agreement among major health organizations including among the so-called experts at the World Health Organization as to how to define “pandemic” nor how to combat one if the definition is agreed upon and satisfied — there still is no agreement. These disagreements and their history are readily available on the internet. Calling something a pandemic, epidemic, or any such classification intended not to solve a problem but to create normative value for a problem is itself normative and is thus created recursively or based on implicit or explicit assumed axioms. Any such classification is not required foundationally by any premises argued as logically required by that classification. If you believe something to be a pandemic, you will find statistics to support your belief. If you believe something is not a pandemic, you will find statistics to support your belief. Your belief decides what statistics are relevant and material and not the other way around. Likewise, the normative determination of what actions to take in response to a pandemic are created arbitrarily and randomly by those with the power to make these determinations and are then justified by reference to statistics and not the other way around. For some forever unknown reason, the technicians and the Powers-that-be of Technology Society decided that this year they would call the Wuhan Virus a pandemic and decided the normative value of controlling its spread through government destruction of the world economy and of personal individual freedoms in the United States was of greater value than suffering deaths by the virus to avoid the deaths and other harms that would result from economic collapse and failure to protect those freedoms.


As a historical contemplation, it would be nice and fun to contemplate why Technological Society used this particular virus instead of some other problem to make its leap into the next stage of its historical development just like it would be nice to know why history led to the World Wars I and II and not some other world wars. However, as with any historical event, no one will ever know exactly why this-instead-of-that occurred and any answers will be pragmatically useless because history does not repeat itself. Always remember the nihilist motto: reality does not happen for a reason, it just happens.

What is most definitely existentially true and thus objectively true by the nature of our existential Heart of Darkness is that the pandemic classification and the normative actions taken were not altruist: the mass hysteria of the last few weeks was not done out of unselfish caring for the weak, elderly, sick, or the innocent children of the world or as a result of some kind of “innate goodness” in the Powers who control social construction. It is descriptively true based on historical experience that there will be an internationally spread flu or some other virus every year that will kill at least >600,000 people almost all of whom will consist of either the weak, elderly, sick, or innocent children. In 2019, on average 15,000 children under the age of 5 died every day as a result of malnutrition, under nutrition, or outright starvation — a figure that will most certainly go up this year as a result of global economic collapse. One guided solely by altruism could make a very rational argument that every day should have a pandemic declared and that all of world society should consist of being one big hospital entirely dedicated to taking care of the weak, elderly, sick, or innocent. Why the Powers randomly and arbitrarily decided to pick the Wuhan Virus to create temporarily such a world so as to change world culture is a mystery and will remain so but without doubt it resulted from a will to power not from altruism. The Outer Party government officials enforcing the Inner Party’s will to power of Technological Society through forcing house imprisonment, unemployment, and loss of small businesses as a result of declaring a pandemic upon the world are doing so because they have nothing to lose and are not themselves suffering — for the moment and so they think. If the enforcers of a “pandemic” were themselves thrown into unemployment, economic loss, and imprisonment by the declaration of a “pandemic”, it would never have been declared.

Unfortunately, the news is full of examples of this will to power at work. One of the most disgusting examples was given by New York Governor Andrew Cuomo. I am old enough to remember his father former Governor of New York Mario Cuomo whose political success I followed because he was expected at one point to become the first Italian-American presidential candidate and perhaps even first President. I am Italian by birth and Italian-American by social construct. Mario Cuomo always struck me as being a psychopath. Unlike the other Mario Cuomo son who works at CNN and who seems pretty much to be an idiot, this son Andrew is no idiot and seems to have followed in the psychopathic footsteps of his father as exhibited by his cold-blooded and hypocritical ability to justify based on Christian love his exercise of government power to violate every federal and state constitutional protection there is against tyrannical exercise of government power. Specifically, he chastised those who oppose his actions by preaching about his love for his 74, 84, or whatever year old (forgot how old she is) mother and his Christian sense of love and duty to protect all elderly and the defenseless weak, sick, and innocent children endangered by the Wuhan Virus. This dude like his father is supposedly a practicing Christian and a power in the New York Christian community who has no problem supporting infanticide in the form of abortion and signed new law authorizing abortion as late as the last trimester of a pregnancy — something his father had no problem doing also. So, yeah right, he respects the life of the elderly, weak, and sick because they are innocently helpless to defend themselves but has no problem with killing the ultimate defenseless and innocent life of a prenatal infant in order to help his political career.


Dudes like these controlling the pandemic classification and response would knowingly and intentionally kill any one of us if it would give them just a slight increase in godly power over us and are what made extermination camp management possible and efficient. They care nothing for saving life or for taking life unless it gives godly meaning to their own life. Unfortunately, they are common in the Christian community as its “leaders”. No doubt, for example, the famed St. Augustine (a fricken Saint no less) and his ability after half-a-life of sinful debauchery to find his salvation in his faith that included justifying infant damnation was of the same psychopathic soul as this Cuomo family. Nietzsche would love their will to power as that of his Übermensch but I place their likes at the same level as that of psychopathic scum.

So, getting an explanation of the new world order in Technological Society is irrelevant. It happened for the same existential nihilist reasons everything happens in life: the random and arbitrary indeterminate nature of the universe and our existential Heart of Darkness. The big question is what now? For the wage slave now living life in the WFH Room 101 of Technological Society or out in the field serving these new school WFH slaves: must they also love this new life as victors submitting irreparably to technical slavery?


Picking Your Battles

History is class struggle, but within this class struggle exist the individual struggles that make up our lives. In these individual struggles, one must pick and choose the right battles to fight or not to fight in order to have any chance to survive getting involved in the class struggle. There is an interesting historical anecdote about General Robert E. Lee regarding his life after the Civil War. At a mass at his local Southern Episcopal Church right after the War, at communion time the first person to get in line to receive communion was an elderly Black man recently freed from slavery as a result of the War; this was the congregation’s first encounter with the supposedly new integrated South and it simply sat in stunned silence with no one knowing what to do. Until, one elderly but distinguished man got up from his pew and got into line behind the Black man; then, others joined the communion line. According to the story, the man second in line was the recently discharged veteran General Lee. At some point, even after the greatest and most hateful of struggles, if one actually believes in life more than death as meaning in life, one has got to let go and get on with life. Unlike the concepts of race and racism, getting involved in language self-identity battles — be they sex, gender, feminist, or whatever — are not battles worth fighting and should be let go quickly if begun. Once one accepts that language including its words and the meaning of its words is a social construct, it is conceptually inconsistent, holistically illogical, and practically hypocritical and wasteful to engage in individual battles of self-identity either with the proverbial Self or any of the so-called Other or Others and to get involved with self-identity politics unless they have a class struggle component. Fighting worthless battles distracts and detracts from the class struggle that really does ultimately identify and define us.

I have contemplated elsewhere the reality of self-identity. The existential reason for one’s existence that makes up one’s soul or the spiritual reality of the proverbial Self precedes the social construction of language and is not something of which we can speak in language — except perhaps at best indirectly or implicitly through the illusions and delusions of aesthetics. The battle for one’s soul and its demons will always be a private battle fought in silence. But, the unfortunate or fortunate reality is also that the meaning of the words “one’s self-identity” or anything similar trying to mean the self-identity of the Self is a social construction created by social construction through the Self’s struggles with Others and by struggles among Others. It is fortunate that there is no self-identified purely private self-identity because if there really were a “self-identity” created only by the Self, there will be no way to avoid solipsism and the possibility that we spend our whole lives talking to ourselves — either as a mind of ideas or as a material brain in a vat. The unfortunate reality is that “one’s self-identity” is what society says it is; you are what Others say you are even if your Self disagrees with it. It is only through the social construction of language that we know we are not alone. Take away social behavior and its resulting language in either direct form or indirect form such as by the experience that makes up memory and there is nothing remaining of “self-identity”. The unfortunate and fortunate reality is that if society and its social construction of language call you or name your identity as a wimp, tomboy, feminine male, masculine female, A or B type personality, as Blackness or Whiteness or whatever race, or as whatever, regardless of how distasteful you find it or how much you dislike being called such words, those words are your identity including your self-identity.

Can you try to change your self-identity created by social construction? Yes, struggling for such change is an option. At one time, a social construct “feminine male” for example would start lifting weights, getting involved in physical sports, and be socially aggressive in order to change how social construction identifies them. Now, the option exists to do actual physical surgery converting the physical appearance of someone in order to avoid the “feminine male” identity. The same is true for the reverse. It may work, but it may not. It may occur, as is occurring now, that the concept of “feminine male” will be phased out, be considered bigoted, and replaced by concepts such as transgender or one of the many new socially constructed genders; or, the entire social construct process of assigning feminine and masculine attributes may eventually be phased out in favor of unisex attributes. This latter progression is not that unusual in English because English lacks the grammatical genders contained in Romance Languages such as Latin, French, Italian, and so forth. Unlike these languages, many of our English words and their meanings are and have always been unisex. (As always, the French post-modern and other continental intelligentsia and their worshipers here in American intelligentsia who are so quick to criticize and ridicule English and American language use and usefulness should look at their own glass houses first before throwing stones at ours.) In which case, your new social construct self-identity may be transgender or apparently whatever you want it to be seems to be the new language fad. Regardless, no one controls their self-identity, it is controlled by what social construction is willing to accept. It may be willing to accept only two genders, it may be willing to accept six billion genders; either way, your self-identity is what society and especially its ruling class says it is. Sure you can disagree with it and thus add to the struggle that is life, but is it worth the battle? Is it worth the battle for your Self to fight with the Others who are struggling with their self-identity?

Whether one needs or wants to fight their social construct self-identity is a personal struggle all individuals should be free to make. Frankly, if “acceptance” of your self-identity requires that you physically or surgically start cutting off or cutting out healthy parts of your healthy body, I would suggest that you would be better off in acceptance of your social construct self-identity and in the forgetting of whatever your Self’s self-identity may be; however, ultimately, it is your body and your decision to make and you will get no struggle from me on making it.

However, what about when this self-identity struggle becomes a public struggle? That is, what about when individuals start demanding social support and perhaps social expenditure upon their individual struggle to change their socially constructed self-identity? This is when intelligent choices need to be on what battles to fight and which not to fight. The guide to use is: first, determine how the battle will affect class struggle; then, if there will be no adverse effect or it will be minimal, go onto more important battles and let the individuals struggle and perhaps even change social construct self-identities.

Perfect examples of how this process ought to work are the present ongoing feminist demands and resulting disputes on whether transgenders and the like will be allowed to compete athletically with their social construct opposites or to use their bathrooms — such as allowing transgender females to compete in women’s sports and to use women’s bathrooms and the reverse though the reverse seems to be much less common. This is simply a battle not worth fighting. If feminists really want transgender females to compete in women’s sports, let them. The worse that can happen is that the transgender females will win. This is not a class struggle; if women have a problem with feminists advocating and successfully getting want they want in society, let them work it out among themselves. Similarly, there is the issue of bathroom use. Feminists want transgender females to use female bathrooms, fine, let them. If this is a problem, let them work it out among themselves, it is not a class struggle. I have no problem with a transgender male using a male bathroom with me; compared to some of the things I saw in public bathrooms growing up in the Chicago area and while in the Navy, I doubt this would even raise an eyebrow if I saw it (try imagining what a Navy shipboard crew’s head looks like after sanitary tanks were inadvertently blown inboard instead of outboard — not a pretty site or smell). If you are concerned about a daughter who might not feel safe in such a public bathroom with a transgender female, teach her to deal with it as necessary. A truly independent woman should be able to deal with and know how to feel and be safe in a lot worse things and experiences in life then what may be or may not be a dude using her public restroom. When the feminists start feeling unsafe in their bathrooms, they will quickly abandon the transgender source of their discomfort anyway and amend feminist dogma so as to oppose it.

The same is usually true of most feminist struggles: better just give them what they want and avoid the battle. Feminists want women to be treated equally as men treat each other? Fine, treat them so. Men treat each other very badly is the reality of the patriarchy; if feminists want the same treatment, fine. Such surrender to the feminist struggle is much better than the present state of affairs in which feminists want and usually get all the benefits of being in control of a patriarchy without any of the adversities. They want forced affirmative action so that 50% of all professions such as doctors, lawyers, and academics are women; fine, use the same force also to make 50% of all soldiers, sailors, and first responders women.

One self-identity battle that is worth fighting is the self-identity politics of Whiteness and Blackness. Here we are 150 years after General Lee got in line beyond someone identified at the time as a Black man; it is universally accepted that race defined by skin color is an unnecessary social construct so that no man or any person should any longer be identified as Black or White; and yet concepts such as Blackness and Whiteness are still fueling all sorts of trouble and racism. They do so because race and racism not only are social constructs maintaining a ruling class but are also economic social constructs that make money for the ruling class and its intelligentsia thus not only conceptually but materially are empowering the ruling class. As I have written in other essays, sycophants and intellectual proletariats such as Ta-Nehisi Coates get rich and become ruling class elitists by complaining about race and racism and would be nothing without them; thus, they have no incentive to eliminate them, and they promote new school race and racism as the source of meaning for their lives. “Race is more than a biological category or a social category. It has become an industry, with its own infrastructure, branches, incentives and agendas.” — Sowell, Thomas. Intellectuals and Race. p. 128. Fighting both the old school racism of the past and the new school racism of the present new school racists such as Coates and the like is not an individual struggle of self-identity but class struggle that must be fought.

Quantitatively Based Classes

In my book They Hate if You’re Clever and Despise a Fool, I argue social classes are an inevitable and necessary part of any society because class struggle is necessary for social progress. I end the book with proposed classes to be accepted consisting of 1) Patricians subdivided into true Patricians and Capitalists and their supporting intelligentsia; 2) Plebeians subdivided into petite bourgeoisie, wage slave proletariat, and intellectual proletariat; and 3) Lumpenproletaria. These classes are conceptually qualitative. Upon further reflection, I now understand this ending proposal to have been wrong. Recognizing qualitatively defined classes in practice only serves to tip the balance in favor of those with the power to define concepts and quality which are always the ruling classes and their Inner and Outer Party. Classes should be defined as best as possible numerically so it is evident to each person in what class they are and in what class they want to be. In addition, numerically defined classes will allow for explicit conceptualization of what obligations are owed to each class by the government and what obligations are owed to the government by each class. All language is vague including numeric language, but the vagueness can be dealt with much better through the use of quantitative rather than qualitatively defined social classes. Probably the best way to do this is by using property-based classes as was used by the Roman Republic.

I have dealt with this issue before when contemplating the use of standardized testing as a measure of education and for school admissions. The argument against standardized testing is that standardized testing favors the rich and the dominant culture because they have the resources to prepare for these tests and their culture defines the correct answers to these tests; further, qualitative methodology such as interviews and examination of life experience is argued supposedly to allow for creating and accepting diversity in a student body. This argument is nonsense in practice. In reality, all methodology favors the rich and the dominant culture regardless of whether it is standardized testing or supposed qualitative methodology. However, the advantage of standardized testing, especially for STEM subjects, is that the answers are the same for all classes and thus all are measured by the same standard. 2+2=4 for both the rich and the poor. If a poor person gets correct answers on a standardized test, they must be accepted as correct in the same way an upper class correct answer must be accepted on such test. This is not true of qualitative testing. What a hiring or admission committee wants to hear and the form in which they want to hear the answer to whatever nonsense questions they ask for diversity purposes is best known and usually known only by someone who has grown up in the upper class culture of the committee members since birth. Unlike math, such socialization is not something one can learn outside one’s social class; it is something one is born into and one grows up in and into. For these non-standardized examinations, 2+2 may in fact =5 when they want it to equal 5. One knows when 2+2=5 by growing up in the social class that decides when 2+2=5 not by learning it.

As is fairly well-known, the Roman Republic was divided up into three general classes consisting of Patricians, Plebeians, and Slaves. However, through their censuses, the Republic further divided these classes quantitatively. These subdivisions though varying at times generally consisted of: Senatores owing property value of > 1,000,000 sestertii; Equites > 400,000 sestertii; Plebeian commoners of the First Order >100,000; Second Order >75,000; Third Order >50,000; Fourth Order >25,000; Fifth Order >11,000; less than 11,000 and the landless poor were considered Proles and Proletarii. These classes were used to define the representatives each class got in the various assemblies of the Republic; the votes each of their representatives held in each assembly; and the number of electors each class received when it came time to vote for the patrician senators including the Tribune of the Plebs in the Senate and for any legislation passed by the Senate. These classes also decided the required contribution of each citizen to the Roman military. For example, the Equites were called such because they were required to provide horses and cavalry; the First Order Plebeians became the famous Triarii of the Roman Army of the Republic — the Latin expression equivalent to our “when the going gets tough, the tough get going” was “time to bring in the Triarii.” Even the Prols and Proletarii, as freemen, were expected to provide oarsmen for the war galleys. These economic-based classes and the class consciousness, struggle, and resilience they created transformed the failed and sacked Roman Kingdom from a tribe limited to the City of Rome and the surrounding hills to the Roman Republic conqueror of the Italian Peninsula in a hundred years and then of most of Europe and of the Mediterranean within the remaining 400 years of its life. As always occurs, the Patrician class eventually got too powerful, overcame the power of the other classes, and the Republic became the Empire — our future unless we wake up to it.

When creating such classes, we must make sure to count gross ownership of property and economic value not net ownership — that is, we must not subtract for debt. Being in debt runs the risk of eventual failure but at least it indicates one has hope in the future and hope in society — it links one’s success to the success of society and the reverse because society needs you to succeed and get its investment back at least and hopefully profit — again, there is hope there. Julius Caesar at the time of his rising to power was the wealthiest person in Rome but also the most indebted. He did this intentionally according to historians because both gave him power. His wealth gave him power directly. His debt gave him indirectly the full power of the wealth of his creditors because they all needed for him to succeed so as to profit. For the individual, having “f–k you” wealth is great but not for society. Debt is one of the ways a society builds the future and assures everyone is invested in that future and the reverse.

Not sure why I made this mistake in the book. I wrote the book more as a descriptive conceptual analysis of race and class than a normative suggestion of what they could be or should be which I do not like doing anyway. In the end, I prefer anarchy. In any anarchy, the natural class divisions based on wealth will develop on their own. The big problem is to get the power of the law away from trying to negate these natural class divisions — when the law gets involved, the end result is always the same: the Republic becomes the Empire and then its Fall.

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.