Cosmic Justice and Classism

The economist Thomas Sowell is a true working class hero. He was born in the Jim Crow South in 1930 with his father dying shortly thereafter leaving his mother, a housemaid, with five children to raise. As a child, his encounters with white people were so limited he did not know blond was a hair color. He and his extended family eventually moved to Charlotte, North Carolina then to Harlem, New York City. After serving in various manual labor and other odd jobs, he was drafted into the military in 1951 during the Korean War and was assigned to the Marine Corps. After his honorable discharge, he went on to use his G.I. Bill and subsequent educational opportunities to attend Howard University, Harvard University, Columbia University, and the University of Chicago to get his Ph.D. in economics. He is now at Stanford University.

 

In many of his essays and subsequent books, he argues against the concept of cosmic justice that is required talk throughout the American upper class, its law, and its intelligentsia — its social justice warriors — to hide its will to power. He defines cosmic justice in relation to traditional concepts of justice as follows:

For those with this view, “genuine equality of opportunity” cannot be achieved by the application of the same rules and standards to all, but requires specific interventions to equalize either prospects or results. As Rawls puts it, “undeserved inequalities call for redress.” A fight in which both boxers observe the Marquis of Queensberry rules would be a fair fight, according to traditional standards of fairness, irrespective of whether the contestants were of equal skill, strength, experience or other factors likely to affect the outcome– and irrespective of whether that outcome was a hard-fought draw or a completely one-sided beating. This would not, however, be a fair fight within the framework of those seeking “social justice,” if the competing fighters came into the ring with very different prospects of success — especially if these differences were due to factors beyond their control.  “The Quest for Cosmic Justice” by Thomas Sowell

I have spent most of my life disagreeing with him, but I must now admit at least partial error in my disagreement. Gradually, as I have gotten older and fortunately or unfortunately my idealism has been diluted by pragmatic reality, I have learned to agree with him but only to the extent of rejecting cosmic justice in the rule of law but not as a normative goal through social and cultural goals that existentially may never be achieved. The existentialist absurd individual who has made a leap into morality as an individual dealing with other individuals in daily life must continue to struggle for cosmic justice as an end in itself with its own independent meaning. As I have argued before in this series of essays, social economic classes are a necessary part of human social group struggle against the universe. We need to admit their existence in order to minimize their unfairness and for society to prosper even though existentially I will always protest their existence in reality.

 

One objection to Sovell’s arguments is that even traditional concepts of fairness such as those exhibited by the rules of sports incorporate pragmatic means outside the rules to make them fair. For example, in boxing there are weight classes. It would not be considered a “fair fight” for a 135 lb. lightweight to be matched up against a 235 lb. heavyweight. These types of class distinctions are made in all rules of sports varying from baseball with its various levels of amateur and pro playing to golf with its handicaps and onto Formula and Moto racing with classes based on engine size. Mr. Sowell seems to admit to the validity of this objection in some of his other writings and implies the need for a social equivalent to sports classes. For example, in his criticism of affirmative action, he argues it disadvantages the lower classes because they cannot compete on the same level as upper class college students and thus drop-up at higher rates; he argues they would be better off attending a college with others of their class thus allowing them to graduate and work up to upper class education. “”Affirmative Action Around the World” by Thomas Sowell.

 

Furthermore, as a young man, I objected to his argument because I took on as a moral code the classic so-called Warrior Ethos: “I will never leave a fallen comrade.” Why should I leave any fellow workers behind in my battle for victory over the powers-that-be, especially if I win the battle or the war? Is that not also the Christian Ethos: “We who are strong ought to bear with the failings of the weak and not to please ourselves”? Romans 15.

 

My first step to agreeing at least partially with him was my military service and reading of military history. Turns out warriors leave their comrades behind all the time. The trials for cowardice of the Battle of Arginusae generals for leaving stranded drowning sailors behind and the Marines dragging their frozen dead with them as they retreated from the Battle of Chosin Reservoir were a rarity in military history including Marine Corps history and for all military units in world history, on land and on sea. During hasty retreats, leaving behind the wounded, the dead, and the equipment while running like hell was much more common.

 

Next, I was changed by my years spent in the American system of injustice. In it, though one might occasionally win a battle against the powers-that-be, in the end, one always lose the war. The law is full of talk of diversity, victims, and social justice but the end result is the same as in all systems of injustice throughout history: maintain the power of the status quo. The reality of cosmic justice at work in the law is twofold: 1) changing from time to time whom it advantages and disadvantages so as to keep competing social groups including the male and female sexes in constant conflict; 2) transforming being a victim of injustice, including its own, into a culture of victimization that gives meaning to victims’ lives and to those who want power over them so they do not become motivated to force real change in life. In fact, many cosmic justice warriors and their camp followers are more happy in their culture of victimization and poverty than I have ever been or will be in fighting to avoid it; so much so that they are willing to promote and procreate their myth onto messing up the lives of posterity.

 

One clear example of this process at work is American Indian culture — a fabricated culture that does not really even exist. If there is any meaning to the words “American Indian” other than to give upper class Americans and their intelligentsia something to pity, it would be only to reference a particular trial culture, i.e., Cherokee, Navajo, and so forth. However, these tribal cultures died out long ago with the best and brightest individuals of those cultures long ago having mixed into American culture as all other immigrant groups of the past have done and as occurred throughout history between conquerors and those conquered. What remains of those dead tribal cultures consist of a bunch of modern day Americans pretending to be tribes as a source of meaning in their lives and as a means to get government assistance. American Indians are the most impoverished social group in the country and statistically lead in single parent households, mental illness, child abuse, crime, drug problems, and education dropouts with a resulting lead in juvenile crime. Yet, their so-called leaders with their will-to-power need to protect their fiefdoms of power on government provided reservations continue and foster the farce of American Indian culture. At any level of power, those in power, including the big fish in the small pond of American Indian reservations, will convert any intentions — either good or bad — into a means of power as an end in itself, even intentions of cosmic justice. No good deed will go unpunished by the powers-that-be if they can use it as a means of maintaining their power or of obtaining more power.

 

A future example of this culture of victimization will be the black Americans left behind by their upper class brothers and sisters using new school racism as a means to get and stay upper class. Please see my previous essays on New School Racism. As I predicted in those essays and in greater detail in “Between the World and Us” (that is already coming to life by the demands of black Harvard University students for a separate graduation ceremony for black graduates), the solution for racism by Ta-Nehisi Coates and other black members and friends of the upper class is: establish a separate but equal education system for “black bodies”, letting black men commit self-genocide by continuing to kill each other, letting black women raise families by themselves, and creating black ghettos with the help of a new 21st Century slave master: government. Thus, thanks to cosmic justice warriors, we have come full circle: the solution to racism will be racism.

 

For any working social construct concept of fairness to be useful to humanity’s struggle with the universe to survive, as with fairness in rules of athletics and other sports, it must accept the presence of social economic class struggle as a present and future necessity. This presence is not a basis to create laws giving preference or preventing discrimination among class as occurs with all preferences present in civil rights laws serving only to hide class conflict while aggravating it. The acceptance of the necessity to have class conflict is necessary as a basis to eliminate and negate such law in order to allow classes to work and struggle within themselves for individual success and to compete with each other for overall social success. Civil rights laws result from the arrogance of the Orwellian High who view workers as hopeless idiots doomed to a life of misery, drug addiction, violence, and meaningless deaths without their aid and control. Billions of Orwellian Middle and Low throughout history have loved and been loved and have struggled and triumphed in every day struggles for life, property, and liberty. These struggles have created modern Technological Society. As basic fairness, this Society must allow us the freedom to continue our struggles among ourselves to control the present and future of the Technological Society our struggles have created.

 

A cosmic justice concept demanding illusionary equality for all enforced by the law’s monopoly on violence at the expense of equity for all through social and cultural pragmatism helps only the powers-that-be. The first stumbling block for application into Technological Society of Sovell’s “genuine equality of opportunity” with social economic class acceptance will be the law. How can we bring this pragmatic concept of fairness to life in the present delusional reality of the American system of injustice in which law negates and then demands a monopoly of violence for its power of negation of all social and cultural norms other than its cosmic vision of justice?

Immigration and Historical Argument

As an immigrant to this country, it is extremely painful intellectually and emotionally to listen to present day argument on President Trump’s attempted immigration ban or on immigration overall. As contemplated in my previous “Classism and Democracy” submission, I see this argument as further proof of Plato’s and historical precedent’s prediction that democracy eventually becomes anarchy which then eventually becomes tyranny. The most painful part is listening to all parties make arguments from or based on history.

 
I love history. There is no reading more enjoyable then reading a detailed factual history written by a scholarly historian. I am not talking about popular histories that sacrifice factual detail in order to bring supposed important personalities or dogma to life such as those written by Howard Zinn or Doris Kearns Goodwin that are really polemics. I mean detailed factual histories in which the reader must use their life experience and imagination to bring the participants to life: regardless of whether it is a lone forever unknown soldier or sailor defending their post to the death or the general or admiral who put them there. It is really a beautiful thing to have come to life in my imagination some part of the generations of human lives dead now whose struggles have made my world what it is.

 
Regardless of this love, in the present I know history to be — maybe it always was — a fungible commodity to be changed, amended, altered, or outright lied about in order to support whatever the powers and their house servants (such as Ta-Nehisi Coates) believe the present ought to be or whatever they want to make of the future. They all do it. The Left argues that the Right’s arguments against feminism or transgender whatever are the same socially marginalizing arguments made against women and homosexuals in the past while ignoring that their arguments for a socialism-based system of morality based on government power are the same as used by every modern form of Western tyranny from communism to Nazism. The Right argues that the Left’s arguments for a socialism-based system of morality based on government power is the same as every modern form of Western tyranny from communism to Nazism while ignoring that their arguments for individual freedom and social responsibility for individual decision ignore the unavoidable reality that the majority of humans are not free to choose their economic, social, or religious positions in life.

 
Argument from history requires detailed historical knowledge and the ability to critically analyze historical details. One cannot do the latter without the former. The former takes work unless reading history is your version of having fun — humans in the latter category in my experience are few and far between. Unless you have a large stockpile of historical facts in your mind from all aspects and views of history there is nothing for your mind to critically analyze. As far as I can see, except for history scholars or nerds such as me who spend their free time reading history instead of having modern fun, few engage in the work required to critically analyze history to the point of allowing for honest argument based on history.

 
So, knock it off! We live in a complicated world. There are enough facts to learn and critically analyze in the present in order to use for argument on what the future ought to be or on what ought to be. If there is any hope of avoiding Plato’s prediction of anarchy and then tyranny, forget history and stick to knowing and analyzing the present. One lesson from reading history I have learned is that it does not repeat itself out of ignorance and it is not a straitjacket. If one pragmatically understands the present, one can change the future. When history does repeat itself, it does so out of destiny, fate, luck, or whatever one wants to call it, and there is nothing anyone can do about avoiding that repetition, either out of knowledge or ignorance.

Lilies of the Field

Why are you anxious about clothing?
Consider the lilies of the field, how they grow.
They don’t toil, neither do they spin.

So says the bible. This saying along with the Parable of the Workers in the Vineyard long ago convinced me that God hates the poor.

 
Before and during the Big Dig Project in Boston, there were two lilies in particular I remember. One was this old, twisted, dirty, broken, pear tree growing in some broken up gravel in a parking lot crevice between a fence and a concrete support left over from something but I never knew what. The other was some kind of yellow flower growing in a crack in the construction barriers between the northbound and southbound lanes of Interstate 93 that was an elevated highway at that time.

 
The pear tree had been growing in that same spot for so long that part of the parking lot fence was encased in its bark. It never grew to more than six or seven feet talk. Its bark was wrinkled with cuts and ridges, there was no smooth part anywhere on it. It probably tried to grow higher but could never make it, someone or something would always wind up breaking any branch that got too far from the trunk. I watched it for about four to five years come to life every Spring, put out skinny green leaves, and then some sad excuses for white blossoms. Then at some point in late Summer, it put out a small handful of the smallest yellow and black pears that I had ever seen. I had no idea how long it had been growing there. Given the fence encased in its bark, it must have been quite awhile. No one watered it, no one fertilized it, no one took care of it, and no one cared for it. Most definitely, no one talked to it and it never had a companion. Yet, regardless of Summer heat, Winter cold, flood, or drought, it lived. Almost every workday I saw it as I walked by; it seem to me to be one of the most beautiful of lilies. One night, the Big Dig decided to rip up the parking lot. Next day, I went to work and it was gone. Gone without a trace, as if it never had existed.

 
In crossing over Interstate 93 via a walkway that existed at one time, one year in the Spring I saw this big yellow flower growing in a crack next to one of the highway’s north-south lane barriers. Traffic on one side was traveling six inches to a foot away 24/7 at 65 mph on average during non rush hour. During rush-hour, I would guess thousands of cars crawled by it every hour. It was a big bright flower, I could see it clearly a good 50 – 60 feet away, but I never knew what kind it was. No one watered it, no one fertilized it, no one took care of it, and no one cared for it. Yet, regardless of the Summer heat and the Summer drought of that year in which it barely rained in July and August, it lived growing in concrete. Every workday I saw it live its solitary life either from my office window or walking by on the walkway; it also seem to me to one of the most beautiful of lilies of that Summer. One night in late Summer, the Big Dig closed that section of highway and ripped up the barriers during the night. Next morning, I went to work and it was gone without a trace, as if it never existed.

 

This is how God takes care of his lilies of the field. More accurately, this is how His lilies take care of themselves in spite of having Him as caretaker.

 

In the area where my beloved pear tree and highway flower once grew, there now are some gardens of the Rose Fitzgerald Kennedy Greenway maintained by the Rose Fitzgerald Kennedy Greenway Conservancy. These Greenway gardens contain a wide variety of all types of flowers, including so-called “wild flowers”, in carefully manicured plots that are well maintained, well watered (usually with a sprinkler system), well fertilized, and above all maintained by design in an organic and “natural state”. Humanity’s “lilies of the field” consisting of idle rich Boston philanthropists and their chosen government agents, artists, and humanists who make up the Conservancy would not allow their wage workers to maintain their gardens in any other way. Often, the Conservancy has meetings in the gardens in which they discuss the beauty of the world they have created in their image to which they invite visiting “artists” whose “art” is a further topic of discussion. One year, artist Janet Echelman at a six-figure cost hung a big multicolored net between buildings above a portion of the Greenway gardens so that the Conservancy’s gods and lilies of the field could look up at it and experience the beauty of her art as if it were a sail moving in the wind — like the sails moving around for free in Boston Harbor just a couple of hundred feet away. The purpose of this expensive art was so that these gods and their lilies of the field while in their gardens could look up to their heaven and feel how exceptional they were for being able to appreciate such art instead of thinking it to be a complete waste of their trust fund money and of tax dollars as most hoi polloi would think.

 
Well, they can all go fuck themselves. Individually or in combination, the pear tree and highway flower in their struggles for life whether in concrete or in the farce called the natural world were more beautiful and have given me a collection of more beautiful and inspiring memories that are a further basis for both philosophical and pragmatic thought than anything the Conservancy, its demigods or lilies of the fields, or their self-centered delusion called art have ever done or will do.

 
On this presidential inauguration date, a few will celebrate their notoriety in history gained at the expense of millions of forever unknown souls. Most workers once they have some time to contemplate after work celebrate only “meet the new boss same as the old boss” instead of being followers who cry for or worship their old or new leaders. In memory of my parking lot pear tree and my highway yellow flower and the billions of God made not demigod made lilies of the field who have made this world and hopefully will make the future once they renew their will to power and fight the powers-that-be, I publish one of the few citations from a President’s inauguration speech that are worth knowing and repeating:

It is not the critic who counts; not the man who points out how the strong man stumbles, or where the doer of deeds could have done them better. The credit belongs to the man who is actually in the arena, whose face is marred by dust and sweat and blood; who strives valiantly; who errs, who comes short again and again, because there is no effort without error and shortcoming; but who does actually strive to do the deeds; who knows great enthusiasms, the great devotions; who spends himself in a worthy cause; who at the best knows in the end the triumph of high achievement, and who at the worst, if he fails, at least fails while daring greatly, so that his place shall never be with those cold and timid souls who neither know victory nor defeat.

Theodore Roosevelt

“White No More” / Part VII

Finally, ending this series of contemplations, my conclusions are as follows. Contemplating the concepts of “white no more” and “black no more” technology affirms my existentialist concept of human nature in which racism is a subset of the necessary classism required of reality. Technology, as it does with almost everything else, will make the battle against old school racism more efficient and will end it — it has already eliminated institutional old school racism. Though it will be replaced with other ways for individuals to dislike each other based on sense experience differences, the millennia old concepts of genetically superior and inferior ‘races’ are eliminated as a means for achieving power over others. However, for the foreseeable future, technology will not eliminate new school racism in which powerful white people and their black friends will continue to use skin color as a means to achieve power over others and as a smokescreen for their will to power. The will to power is a universal human trait. It is necessary in order for humanity to survive reality’s will for power over humanity and the mortality of its individuals. The ruling classes at any given time will use any available fact or tool to achieve power as an end in itself — including the struggles of ancestors with whom they cannot and do not empathize but see purely instrumentally as a means for power.

 
Eventually, this new school racism, once the present blacks who are using it to achieve power are firmly established, will become just another delusion and waste of human resources serving only to keep “black” hoi polloi in their place in the same way as the present posturing over the status of so-called Native Americans or American Indians pretending to be Navajo, Cherokee, or whatever delusion keeps hoi polloi involved on their reservations as a fiefdom of power for their few Inner and Outer Party powers. The only difference will be that future hoi polloi of the black tribe, race, family, or whatever Ta-Shei Coates, Susan Rice, or the Obamas want to call them will not be living on reservations created by the majesty of the law as is the case with American Indians but in self-imposed mental and physical reservations created by the polemics of new school racism — polemics preached by house servants such as Ta-Shei Coates to keep the field servants, white and black, fighting between themselves and in the fields working while he sits comfortably on the porch with his rich white friends criticizing the battle and struggles of those field hands.

 
Much of these polemics naturally flows from the structure of reality, but some of it is knowing and intentional. Hoi polloi out of a sense of empathy that naturally flows from their struggle with that reality should not ignore the personal evil involved. Comparing the illogic of the Dolezale facts discussed here with her detractors’ illogic on sexual identity and modern ethnic identity will bring out the personal evil motivating the polemics and the fact that the will to power trumps rationality and always will do so. The same people who ridicule Dolezale for ignoring her physical skin color are the same people who insist society must — not may or has the option of doing so at their free choice — but must ignore sense experience of sexual reproductive organs to define male and female sexes or sexual identity. This contradiction exists because logic is not the basis for humanity’s “ought” normative, ethical, or moral conclusions, it is the will to power that is the basis for all such conclusions.

 
Ethnicity in pre-modern times was the same as “race”. All modern ethnicities from Albanian to Zulu are the creations of struggles usually in the form of war. If struggle created the modern black race as Coates and other new school racists claim, it did so in the same way it created all ancestral, tribal, national, ethnic, some religious identities such as the Jewish Nation, language differences, and similar cultural and social distinctions among humans in life. The history of the world is the history of war. We would not have Italian, German, Serbian, Jewish, or any ethnicities and nations, tribes, people, or whatever without the conflicts that either united or separated them into their respective differences. The whole racist argument for the existence of a superior German or Aryan nation was based on their millennia existence as the first line of defense for Europe against attacking Asian “hordes”. Just as “struggle” has supposedly created Coates’ “black bodies” and black “race” and the reality, unity, and language of his black “people” and “tribe”, it has created all bodies, peoples, and tribes regardless of whether we call the differences cultural, social, ancestry, population, or any acceptable version of ‘race’.

 
However, for the Western World, because technology has made it more profitable and powerful for ethnicities to seek power over each other in peace through the law’s monopoly on violence instead of in war, ethnicity has for most Western societies if not for all become something that is easily ignored, created, and transferred because there is no physical characteristic such as skin color by which it can be made into a tool for those seeking power over others. If Dolezale were born in Italy of Italian parents, spoke Italian, and lived as an Italian most of her childhood and adult life, could she call herself an Italian-American and even an American (especially once she gets her formal citizenship) by simply moving to Brooklyn, learning to speak American, and accepting and living American culture, ideology, and values? Sure, this is what many immigrants have done and are doing. If an Italian lives in Brooklyn, engages in only American cultural activity, believes in the sovereignty of the United States, is a patriot of the United States, becomes an American citizen, acts American, speaks American, and believes in American values, should they be terminated from employment for calling themselves Italian-American instead of Italian or even for calling themselves American? No. In fact, terminating them for such a reason would be a violation of state and federal anti-discrimination law forced upon society by the powers. This ability to convert ethnic identity is true of all modern Western ethnic, tribal, national, religious, ethnicities, and old school “races” created by different forms of old school racist struggle, unless you are a racist or right-wing fanatic who believes in the purity of ethnicities. In which case, the differences are permanent because racists want such truth in the same way all racists want their arbitrary, invalid, unsound generalizations to be true.

 
Unlike sexual identity and ethnicity, Coates and his worshipers do not care about what Dolezal may or may not “think” about her identity. In their knowing and intentional house servant polemics pontificated to keep the field servants in their place, the word ‘black’ refers not only to having black skin but to a cultural and social history of struggle reserved for them regardless of whether or not they have ever struggled. Coates wants it that way and his politically correct worshipers want it that way in the same way that racists and right wing fanatics want to maintain ethnic purity. This is why they avoid asking the question of how many black ancestors are required for a person to call themselves a ‘black’ body because such question will obviously and clearly put them into the position of the racist trying to decide whether 1/32, 1/16 or 1/8 Jewish blood is enough to make one Jewish. They try to ignore their use of the word ‘race’ and thus its meaning because they want to pretend they are not racists.

 
Why do they get away with such obvious inconsistency and outright hypocrisy? Is it because it is not really a defeatist view of life but an intentional racist attempt to create and to gain an advantage from new school racism.

“White No More” / Part VI

In using my hypothetical technological scenario to get a better understanding of human nature in general and in particular its racism, for this to be honest contemplation, one must be clear and honest as to the pragmatic nature of technology, of the factual reality of the Dolezal events, and of what is at stake.

 
Technology has been a good for humanity in almost any way that can be quantitatively measured. As described in Azar Gat’s book, War in Human Civilization, as a result of the industrial and technological eras, material prosperity and progress in human civilization are no longer zero sum games requiring one’s tribe, city, nation, or whatever may be our social group to take forcibly wealth from another’s tribe, city, nation, or whatever in order to progress materially. For the major social players in life now consisting of nation states, there is a power surplus making war unnecessary among them. In fact, war is no longer the best means for achieving power; peace with its sophisticated propaganda techniques and the law as a secular religious monopoly on violence provides the simplest and easiest techniques for the few to achieve power over the many. For the present, war is an option for relations between nation states and failed nation states but not between successful nation states. Eventually war will exist solely between a world-nation and “super-empowered angry men” — and women if sexes continue in the future — known as terrorists, fanatics, zealots, just plain crazy, and the like.

 
This material progress results from humanity’s struggles to fight and to end the wars of the past and from humanity’s struggles and war with nature to survive it and to conquer it. There is still much of nature out there to be conquered. There is a whole universe waiting to be discovered, explored, and conquered. It is not clear that the new school nature of war as a struggle between a world-nation and the individual will provide the same necessary mentality, skills, and desire to conquer nature as the old school wars have done. No matter how glorified the state of war may have been in the past, workers were always able and willing to change loyalties to whatever 1% won or loss the war as necessary to survive onto the next war; in order to survive there was no getting stuck in the past for workers. Offense was always the best defense for workers. In our future new school war between the state and terrorists, fanatics, zealots, “super-empowered angry men”, or whatever those that want to cause the apocalypse to come early may be called, the state of war will be omnipresence and unavoidable. There will be no possibility for workers to change loyalties from the losing to the winning powers; no past or future states of war requiring an offense to survive but only an Orwellian 1984 omnipresent permanent state of war. There will be no winners or losers, only survivors with no desire to explore, discover, and conquer for fear of defying the powers-that-be that will make up one global 1% with no competition. For workers, the wars of the future will not directly involve material and physical suffering but spiritual, economic, and mental health suffering indirectly threatening their physical survival as the spiritual, economic, and mental health suffering works its way through workers’ communities and lives.

 
The Boston Marathon bombings are a good example of this future state of war. Two nuts blow up the Boston Marathon eventually causing 5 – 6 deaths and approximately 265 injuries. In the aftermath, thousands of police officers using millions of dollars of equipment and earning millions of dollars of overtime pay shutdown Boston and the surrounding communities and are allowed freedom to search whoever, wherever, and whenever they want. No one complained then or since about that temporary police state — seen both then and now as benevolent and as a pragmatical good necessity. In an average year, Boston has about 40 – 60 murders and about 5000 violent crimes. Usually only about 40 – 50% of the murders are solved, even less of the violent crime. It is only a matter of time before the temporary benevolent police state of the Boston Marathon bombings becomes the norm in order to control the nuts and to eliminate the remainder of the chaos and disorder caused by individual freedom. I am not saying this is good or bad; it is the future and for purposes of this contemplation must be accepted as so for now and as the necessary outcome of technological and thus material progress.

 
Qualitatively however, technology has not changed human nature. Its true nature comes up in the quiet moments when there is no work nor any other force or need requiring that people cooperate and socialize and get along with each other. It is revealed in the personal moments in which individuals are left only with the “I am therefore I think” of existentialism; their will to power or to hopelessness; and their choice or destined acts on either will. It is this qualitative nature that is brought out by the Dolezal events. Dolezal is a single mother (divorced from a black man she met at Howard University) with two children. One of the children is the son of her ex-husband and the other is an adopted son consisting of one of her brothers. There were no accusations that she was not qualified technically or educationally for her job as head of the NAACP office in Spokane nor that she was incompetent at it. In fact, all indications were that she was good at her job. She lost her livelihood and the ability to support her family simply because — according to the powers-that-be and their white and black friends such as Coates’ black people, tribes, or black bodies or whatever they call themselves to avoid using the word ‘race’ — she was not of the correct skin color. How is this different from racism? It is not. It is politically correct new school racism. If she was hired for the job based on her skills, competence, and qualifications, she should have kept her job regardless of her skin color and cultural, people, tribal, or whatever ‘race’ substitute are used to classify her. If calling herself “black” was a sign of mental illness as some of the politically correct argue, based on human empathy for the misfortunes of others, this should have been just another reason to let her keep her job. The human mentality that was willing to throw her and her family into the street for having the wrong skin color is the same mentality that in the past would have enslaved her or worse for having the wrong skin color.

 
As contemplated in this series of blogs, technology through a “White No More” or “Black No More” will eliminate old school racism and the wasted physical struggles and wars it caused. It will not eliminate politically correct new school racism and its wasted spiritual, economic, and mental health struggles. As seen with Dolezal, new school racism does not care about creating a pragmatic work culture for future discovering, exploring, and conquering the universe, it wants a hereditary passing of power for being black. Eventually it will cause a substantial portion of society consisting of Coates’ black race, tribe, or whatever to operate in the same way that American Indian Reservations continue to exist and operate: individuals pretending to be Sioux, Navajo, or whatever dead culture and language they want to pretend they are so that a few self-centered leaders have power over a small fiefdom of delusional lives that add nothing to humanity’s destiny and need to discover, explore, and conquer the universe. This will be a waste of lives and resources. If one sees a future benevolent police state as a necessary good, such waste of lives and resources on new school racism is probably harmless in the end just as the lives and resources wasted on maintaining American Indian Reservations are fairly harmless for now. However, if one wants to minimize (I do not believe it is possible to avoid it entirely) as much as possible the adverse effects and power of a benevolent police state so that it does not become the dystopian 1984 of George Orwell, this new school racism and its destruction of the human spirit and the wasted spiritual, mental, and economic struggles it causes are just as much a physical threat to humanity’s survival in its struggle with nature as was old school racism.

“White No More” / Part V

As contemplated in the philosophy of language portion of  sandpebblespodcast.com, studying language is difficult because we are using language to study language and thus we face conceptually the same problem as the “observer effect” of science: do our words affect the words we are studying? To get around this observer effect, we cannot limit ourselves solely to the use of reason as a tool for contemplating the words ‘race’ and ‘racism’. Philosophy of language does give us two truths: there are existentialist words in which the meaning of words is the speaker’s existence; there are non-existentialist words in which the meaning of words is their usefulness. An example of the former is, “I think therefore I am”; “I am therefore I think”; “I am. Therefore, I want more than just to exist”. Examples of the latter are the remaining 90%-95% of the semantics and syntax of language in all its forms be it signs, words, mathematics, or whatever humans use to enforce their will upon reality. To get around this observer effect, in addition to reason, we must use imagination, creativity, analogy, fiction, and most importantly empathy. Also, we must always keep in mind Ockham’s Razor to contemplate either set of truths to avoid the unavoidable consequence of the observer effect if ignored: generating words solely for the sake of generating words. In this contemplation, we must use all these available rational and irrational tools to have a true understanding of the two-way street of racist language: its reality and its created reality of words.

 
The meaning of non-existentialist words is their usefulness. As stated in Part I, in order to avoid making this contemplation exponentially more difficult by getting into metaphysics, I am not getting into what Dolezal or anyone “thinks” about “race”, we are dealing purely with the use of the words ‘race’ and ‘racism’ in the public language of present day use of those words. For anyone interested in a contemplation of the philosophy of mind, please refer to the recent interview of cognitive scientist Donald Hoffman entitled The Case Against Reality available online in the The Atlantic.

 
The word ‘race’ has had many uses in history. It is essentially a generalization placing a person into a set of persons based on alleged physical characteristics or traits. The word itself is harmless. As contemplated in a prior writing (Classism v. Racism: Which is Worse? Part I), there is nothing wrong with generalizations when used properly. The word ‘race’ is no longer commonly used as a valid scientific generalization not because the use is unsound or invalid but simply because of its bad insinuations. Other words that mean the same except for lacking the bad insinuations are routinely used both in popular culture and in scientific language. Words such as ‘family’, ‘tribe’, ‘people’, ‘nation’, or ‘kind’ have the same usefulness as ‘race’ in the vernacular and in science except for lacking the adverse inference of racism. The statement “race is the child of racism, not the father” is nice poetic propaganda but a false reality. Using the word “race” as part of a simple, testable hypothesis that can be proven false would be scientific and not related to “racism” except in the way that all public uses of words are related: they are part of the fabric of language we use to enforce our will upon reality.

 
Science is a technique for predicting future experience based on past experience that uses Ockham’s Razor and the scientific method: simple hypotheses that can be tested and falsified in repeatable, parameter controlled experiments. To the extent ‘race’ is a scientific generalization, scientists avoid the word ‘race’ and use some another word that is more useful due to a lack of racist connotations such as family, ancestry, genes, DNA, population, tribe, natural selection, or whatever. Popular culture forgets or ignores that genetics or DNA is based on statistical generalization, it only gives probabilities or very sound and valid stereotypes not certainty. So, for example, when biologists for a popular audience say that changes in DNA result in evolutionary changes in life, they are not and cannot say there is a cause and effect relationship between DNA and any changes in life nor can they even say there is a correlation between certain DNA and life because there is rarely if ever a direct correlation between a single gene and a single physical feature. Biologists do not even know whether DNA changes individual physical characteristics or whether it is the other way around. When some physical characteristic beats the odds, it is called a “mutation” and they recalculate the odds and call it new DNA or genes.

 
So, instead of saying the “race” of Ashkenazi Jews has a high frequency of certain genetic diseases, a scientist would say the “population” or an “ancestry” of Ashkenazi Jews has a high frequency of certain genetic diseases. Making this statement by using the words ‘population’ and ‘ancestry’ instead of ‘race’ avoids an accusation of racism against the scientist making it but otherwise the usefulness and thus the meaning of the words is the same. The only difference in the usefulness or the meaning between the words “population”, “ancestry”, or whatever word is used to do the job of ‘race’ without its bad insinuations is a lack of an implication of racism otherwise they have the same meaning.
The word ‘race’ used solely as a scientific word becomes ‘racism’ when the existentialist reality of words gets involved. “I am. Therefore, I want more than just to exist”; we then start fabricating “ought” statements from the non-existentialist words. This is true for all of us including the powers-that-be. We want control over our lives and over the reality out there that is not our lives that is always trying to control us and will eventually kill us. We see a “high frequency of certain genetic diseases” among a “population” or “race” of “Ashkenazi Jews” and we want to predict, treat, or get rid of those diseases for the obvious reason they are a threat to personal and social health and prosperity. As a result of the present quantitative availability of medical science, this usefulness of the words ‘population’, ‘ancestry’, ‘race’ should not be useful for arguing elimination of the Ashkenazi Jew as it was in the less technical and scientific past resulting in the present evil connotations for the word ‘race’.

 

However, the intention or the qualitative aspects of human nature creating the words ‘population’, ‘ancestry’, ‘race’, or any word have not changed: a will to power. For most of humanity, this will to power is simply a will to survive but with many it is a will for achievement, ambition, and a striving to reach the highest possible position in life. For the powers-that-be, it is a will for power as an end in itself. As contemplated in earlier contemplations, the difference between the vast majority of humanity and the powers-that-be is the powers’ desire and ability to enforce their will for power upon those with less power.

“White No More” / Part IV

According to the supposed non-racists Ta-Nehisi Coates and his many worshipers who wanted Dolezal unemployed, racism and whatever language it creates are creations by racist ‘white’ people through their white supremacy view of the world. The two-way street of racist language is not true of their supposedly non-racist language; they claim to see reality as it really is not as their words make it out to be as racists do. Coates is considered a genius for describing the situation as follows: “race is the child of racism, not the father.” By “race” and “racism”, he is not referring to the use of those words in several millennia of different applications that include tribal, religious, ethnic, national, and many other differences but only as used in his self-centered narrow view of the world consisting of “race” and “racism” based on skin color. According to this line of thought, we will never be able to eliminate the discrimination and oppression of physically perceived black bodies by physically perceived white bodies because of the ongoing legacy of slavery and of a white supremacy view of history, the present, and the future. Thus, their argument is that being ‘black’ is by definition a skin color but also an oppressed ‘race’ forced to accept racism and race as a fact of life. If “race” truly “is the child of racism, not the father”, cannot the father die and we would still have the son that is “race”? This seems to be the implication and is how his thought plays out in practice to create new school racism.

 
So, for supposed non-racists such as Coates just as for Dolezal and racists alike, being black connotes both a sense experience skin color and also a cultural and social identity that is called being ‘black’. Coates further complains that the “black bodies” created by racism are in need of protection from those who call themselves “white”; of whites casting of him and his “people” into a black “race” that knowingly glance at each other at airports and know they share a special bond; and of the reality, unity, and language of his black “people” and “tribe”. Unlike racists though, for supposed non-racist Coates and his worshipers this ‘race’ identity is defined not solely by skin color but by skin color combined with oppression, slavery, and discrimination by whites based on black skin color. This is why he need not get into issues of mixed heritage; his focus is completely self-centered into a simple white and black distinction: white is bad; black is good.

 
The logic is as follows: white people by their white supremacy oppression and discrimination of black bodies, especially through slavery, created and create anew every day “black bodies”, and a black “people”, “tribe”, or “race” that are now in need of protection from this oppression and discrimination by white people, therefore white people such as Dolezal should not be allowed to pretend they are ‘black’. If they do, the only proper connotation for them is a derogatory ‘wigger’ or ‘putting on black face’ because such pretension is just more oppression — taking the good created by the struggle of being ‘black’ and making it ‘white’.

 
Actually, this logic makes sense from a defeatist perspective. Since their premise is that omnipresent white supremacy physically, socially, and culturally makes “black” inferior and thus American culture and society will treat ‘black bodies’ unjustly as an inferior ‘race’ of black bodies, Coates and his worshipers conclude they must accept they are “black bodies” of a black “people”, “tribe”, or “race” and as a defense mechanism exclude anyone from being one of them who are not “black bodies” in a black “people”, “tribe”, or “race”. If they do not watch out for each other, no one will is a valid defense used by religions, ethnicities, tribes, nations, and so forth throughout history and often is the mechanism used to create or empower the identity of the ethnicity, society, culture, and so forth. Does it work the other way with their version of ‘race’? Since according to Coates and his worshipers we live in a world of white supremacy in which white people are by definition the oppressors of blacks, are black bodies unable to call themselves white?

 
For example, President Obama’s National Security Advisor Susan Rice has led a life of prestige, privilege, and power among the powers-that-be. She was born in Washington, D.C., of two black parents consisting of a Cornell University economics professor who was also the second black governor of the Federal Reserve System and an education policy scholar. She is a three-sport athlete, student council president, and valedictorian from National Cathedral School in Washington, D.C., an upper class private girls’ day school, and is a graduate of Stanford University and New College, Oxford. She served on the staff of the National Security Council and served as Assistant Secretary of State for African Affairs during President Bill Clinton’s second term and as UN ambassador. She is married to a white guy ABC television producer. She has two kids. Based on culture and social relations, to any working class kid such as myself she appears to be modern upper class and a very powerful member of our modern ruling class intelligentsia who would screw me and give the orders to kill me and my entire family (doubt if she would do the killing herself since new school powers need not bloody their hands with the actual killing) if need be to keep her family, friends, and other members of her 1984 Orwellian Inner and Outer Party in power.

 
Since by definition she is one of white society’s oppressors of black people, can I call Susan Rice a white woman? Can I call her a white woman who happens to be black (as I usually do)? No, this would be racist because she is physically black and calling her white implies that being a ruling class oppressor is acting white which is racist though true according to Coates. What if she went to “Black No More” and changed to a white skin color? Is she still black? According to Coates and his worshipers’ logic, the answer is yes because she was born black and thus shares in the legacy of oppression, slavery, and discrimination that is being born ‘black’.

 
Thus, the logic of Coates and his worshipers works both ways: under no circumstances can a white be black nor a black be white. Our technology of “White No More” and “Black No More” thus would do nothing to solve this problem. Even if skin color stopped being a genetic marker fixed at birth and became just a fashion choice and thus we could eliminate the concept of skin color ‘race’ and associated racism entirely to replace it with an -ism against persons who choose black as the fashion choice of skin color, all of this would still be racist. Being ‘black’ is a race, people, or tribe created not by skin color but by racism; it is a legacy of racism and slavery that is a birthright to all who are black. Any attempt by whites to be ‘black’ hijacks that legacy and is an attempt to hide it and its responsibilities (such as reparations) and is racist.

 
In the fabric of language used by the supposed non-racists who wanted Dolezal to lose her job, by Coates, and by his worshipers, just as with the language fabric of racists, the initial fabric tread or stitching that associated being black with skin color at some point has become disassociated from skin color. For Coates and his worshipers, ‘black’ now means a legacy of oppression, slavery, and discrimination because of black skin color. It is a legacy handed down from black generation to black generation as a genetic birthright regardless of the circumstances of the birth, the actual skin color, or of the life circumstances of the child: thus we have new school racism. This change in language tread and stitching is a substantive and essential change in the use of the words ‘race’ and ‘racism’. If “race” truly “is the child of racism, not the father”, the father can die and we would still have the son — regardless of technology. Having race around allows for it to become a racist father itself of new school racism as contemplated in some of my prior blogs dealing with new school racism.

 
Why such a defeatist view of life? Racist whites put persons with black skin color into an unjust black race so they must accept and continue being in an unjust black race? Historically, when such a defense mechanism is accepted, it is done either by the powers to keep a group in their place or as a smokescreen for hidden intentions for power by the ambitious. Which is it for Coates and his worshipers? For this contemplation to progress in anyway, we must forget the polemics and deal with a further contemplation of the nature of language and its meaning: its usefulness. Coates is definitely a genius poet as poetry is defined by the philosopher Nietzsche: “the art of creating ripples in shallow water to give the impression they are deep.” Such genius serves only the selfish interests of the poet and to confuse and to obscure the actual meanings or usefulness of words.